LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,   N.  J. 

Presented  by 

Division.  JkJ.^Tyx  I 

Section..\.Qr\'jL(^ 
V.5 


Cbe  Annotated  Bible 


Cbe  Ijoly  Scriptures  Analysed 
and  Annotated 


<CvlA\UFP/]|//i^^^^ 


BY 

A.  C.  GAEBELEIN,  D.D. 

Editor  of  "OUR  HOPE" 


Uolutne  U 
Daniel  to  malacfti 


PUBLICATION  OFFICE  "OUR  HOPE" 

456  Fourth  Avenue,  New  York 

PICKERING  &  INGLIS,  CHRISTIAN  WORKERS  DEPOT, 

229  Bothwell  Street,  170  Elizabeth  Street, 

GLASGOW,    SCOTLAND  SYDNEY,  N.  S.  W. 


THE  PROPHET  DANIEL 


The  Prophet  Daniel. 

At  the  close  of  the  history  of  Hezekiah,  the  noble  king  of  Judah, 
as  reported  by  the  prophet  Isaiah,  is  found  a  significant  prophecy. 
Hezekiah,  like  so  many  other  good  men  before  and  after  him,  had 
fallen  into  the  crime  jf  the  devil,  pride  (1  Timothy  iii:6),  and  the  Lord 
through  the  prophet  Isaiah  announced  therefore  the  future  judgment 
upon  the  royal  house  of  David:  "Behold  the  days  come,  that  all  that 
is  in  thine  house,  and  that  which  thy  fathers  have  laid  up  in  store 
until  this  day  shall  be  carried  to  Babylon,  nothing  shall  be  left,  saith 
the  Lord.  And  of  thy  sons  that  shall  issue  from  thee,  which  thou 
shalt  beget,  shall  they  take  away,  and  they  shall  be  eunuchs  in  the 
palace  of  the  king  of  Babylon.  Then  said  Hezekiah  to  Isaiah,  Good 
is  the  word  of  the  Lord  which  thou  hast  spoken.  He  said,  moreover. 
For  there  shall  be  peace  and  truth    in    my  days"  (Isaiah  xxxix:6-8). 

About  one  hundred  years  after  this  startling  prophecy  was  literally 
fulfilled.  The  opening  verses  of  the  book  of  Daniel  introduce  us  to 
this.  The  Babylonian  king  came  and  beseiged  the  city  of  Jerusalem 
and  conquered  it.  Among  those  carried  away  was  Daniel  and  his 
companions.  Daniel,  as  we  learn  from  the  third  verse  of  the  first 
chapter,  was  of  princely  descent. 

This  young  man,  the  captive  in  Babylon,  became,  through  the 
marvellous  pre  Jence  of  God,  one  of  the  leading  figures  and  prominent 
actors  in  the  great  Babylonian  empire,  under  the  reign  of  Nebuchad- 
nezzar. He  was  made,  in  spite  of  his  youth,  a  great  man — the  prime 
minister  of  Babylon. 

Of  his  personal  history,  his  character  and  remarkable  experiences 
we  know  more  than  of  any  of  the  other  prophets  of  God.  As  a  mere 
lad  he  was  brought  to  the  strange  land  as  a  captive.  We  behold  him 
and  his  companion,  true  to  Jehovah,  maintaining  their  God-given 
place  of  separation.  He  honored  Jehovah  and  Jehovah  honored  him. 
Soon  the  Lord  used  the  young  captive  by  revealing  unto  him  the  for- 
gotten dream  of  Nebuchadnezzar  and  the  interpretation  of  the  dream. 
Then  followed  the  exaltation  of  the  obscure  captive;  and  afterwards 
he  seemed  to  have  been  the  close  companion  of  the  great  Gentile 
monarch,  who  acknowledged  finally  the  Lord-God  of  Israel  as  his 
God.  Then  God  honored  him  by  giving  him  the  great  visions  of  the 
future,  so  remarkable  in  their  scope.  The  Lord  appeared  unto  him;  he 
talked  with  angels,  and  the  messenger  Gabriel  addressed  him  as  "the 
man  greatly  beloved." 

As  an  old  man  he  had  been  quite  forgotten  during  the  reign  of  the 
grandson  of  Nebuchadnezzar,  Belshazzar;  only  the  Queen  mother, 
the  aged  wife  of  Nebuchadnezzar,  remembered  him.  In  that  memor- 
able night  when  Babylon  fell  the  old  prophet  interpreted  the  band. 


4  THE  PROPHET  DANIEL 

writing  on  the  wall,  though  old  in  years,  still  young  in  his  faith.  Under 
the  reign  of  Darius  he  was  cast  among  the  lions,  on  account  of  his 
devotion  to  Jehovah,  and  wonderfully  delivered. 

What  a  man  of  prayer  he  was  we  learn Jrom  the  ninth  chapter.  He 
reached  a  very  old  age,  continuing  even  into  the  reign  of  Cyrus,  and 
when  his  great  work  was  done,  ere  the  Lord  called  him  home,  he 
received  the  promise:  "But  go  thy  way  till  the  end  be;  for  thou  shalt 
rest,  and  stand  in  thy  lot  at  the  end  of  days"  (xii:13).  In  the  great 
faith  chapter  of  the  Hebrew  Epistle  his  name  is  not  mentioned,  but 
his  deeds  are  there.  "Who  through  faith  subdued  kingdoms,  wrought 
righteousness,  obtained  promises,  stopped  the  mouths  of  lions"  (Heb- 
rews xi:33). 

The  Authenticity  of  Daniel. 

V  Perhaps  no  other  book  of  the  Bible  has  been  so  much  attacked  as 
the  Book  of  Daniel.  It  is  a  veritable  battlefield  between  faith  and 
unbelief.  For  about  2,000  years,  wicked  men,  heathen  philosophers 
and  infidels  have  hammered  away  against  it;  but  the  Book  has  proven 
to  be  the  anvil  upon  which  the  critics'  hammers  have  been  broken  into 
pieces.  The  Book  has  survived  all  attacks,  and  we  need  not  fear  that 
the  weak  and  puerile  critics,  the  most  subtle  infidels  of  Christendom 
in  our  day,  can  harm  the  Book.  It  has  been  denied  that  Daniel  wrote 
the  book  during  the  Babylonian  captivity.  Kuenen  and  Wellhausen 
and  their  imitating  disciples  like  Canon  Farrar,  Driver  and  others  of 
inferior  calibre,  claim  that  the  work  was  not  written  in  the  Exile,  but 
centuries  later.  Daniel  had  nothing  to  do  with  the  Book  at  all;  a 
holy  and  gifted  Jew^  wrote  it  instead,  and  it  is  avowed  fiction.  Such 
are  a  few  of  the  infidel  statements  made  against  this  sublime  Book. 
These  critics  follow  the  wicked  assailant  of  Christianity  of  the  third 
century,  Porphyr,  who  contended  that  the  Book  of  Daniel  is  a 
forgery,  that  it  was  written  during  the  time  of  the  Maccabees,  after 
Antiochus  Epiphanes,  so  clearly  foretold  in  this  book,  had  appeared. 
The  whole  reasoning  method  of  the  destructive  Bible-Criticism  may 
be  reduced  to  the  following:  Prophecy  is  an  impossibility,  there  is  no 
such  thing  as  foretelling  events  to  come.  Therefore  a  book  which 
contains  predictions  must  have  been  written  after  the  events  which 
are  predicted.  But  how  could  the  man  who  committed  such  a  forgery 
be  a  pious  Jew?  No,  the  Book  of  Daniel  is  either  Divine  or  it  is  the 
most  colossal  forgery  and  fraud.     No  middle  ground  is  possible. 

We  give  a  few  of  the  evidences  which  answer  the  infidel  attacks 
upon  this  great  fundamental  prophetic  book. 

It  should  be  enough  for  every  Christian  that  our  Lord,  the  infallible 
Son  of  God,  mentions  Daniel  by  name  in  His  great  prophetic  discourse 
delivered  on  Olivet  (Matthew  xxiv:15).  There  can  be  no  question 
that  our  Lord  at  least  t^yice  more  referred  to  the  Book  of  Daniel. 
When  He  speaks  of  Himself  and  His  coming  again  in  the  clouds  of 


THE  PROPHET  DANIEL  5 

heaven  as  the  Son  of  Man,  He  confirms  Daniel's  vision  in  chapter 
vii:13;  and  when  He  speaks  of  the  stone  to  fall  in  Matthew  xxi:44, 
He  confirms  Daniel  ii:44-45.  How  does  the  critic  meet  this  argu- 
ment? He  tells  us  that  our  Lord  accommodated  Himself  to  the  Jewish 
views  current  in  His  day.  They  say,  perhaps  He  knew  better,  and 
some  say  that  He  did  not  know.  In  other  words,  they  deny  the  infal- 
libility of  our  Lord,  and  with  this  invention  that  He  accommodated 
Himself  against  His  better  knowledge,  they  accuse  our  Lord  of  something 
worse.  When  the  Lord  uttered  the  words,  "Daniel  the  Prophet" 
He  put  at  once  His  unimpeachable  seal  on  both  the  person  and  the 
Book  of  Daniel. 

But  there  are  other  evidences.  The  heathen  Porphyr  declared 
that  the  Book  was  written  during  the  days  of  the  Maccabees;  as  stated 
above  the  modern  critics  have  echoed  the  opinion  of  that  lost  heathen 
soul.  But  the  Septuagint  version  of  the  Old  Testament,  which  was 
made  before  the  times  of  the  Maccabees,  contains  the  Book  of  Daniel. 
It  was  in  the  hands  of  the  learned  Hebrews,  who  translated  in  the 
third  century  before  Christ  the  Hebrew  Scriptures  into  the  Greek. 
The  Book  therefore  antedates  the  time  of  Antiochus  Epiphanes. 

Furthermore  during  the  days  of  the  Maccabees  a  book  was  written, 
the  first  book  of  the  Maccabees,  a  historical  account  of  those  event- 
ful days.  This  Maccabean  work  not  only  presupposes  the  existence 
of  the  Book  of  Daniel,  but  shows  actual  acquaintance  with  it,  and 
therefore  gives  proof  that  the  Book  must  have  been  written  long  be- 
fore that  period  (1  Mace.  i:54,compare  with  Daniel  ix:27;  ii:59  and 
Daniel  iii). 

The  reliable  Jewish  historian  Josephus  also  furnisheth  historically 
an  evidence  for  Daniel.  He  tells  us  that  when  Alexander  the  Great, 
who  is  mentioned  in  Daniel's  prophecy  (chapter  viii),  came  to  Jeru- 
salem in  the  year  332  B.  C,  Jaddua  the  high  priest,  showed  him  the 
prophecies  of  Daniel,  and  Alexander  was  greatly  impressed  with  them. 

Then  we  have  the  testimony  of  another  prophet  of  the  exile,  the 
prophet  Ezekiel.  He  speaks  twice  in  the  highest  terms  of  Daniel, 
whose  contemporary  he  was.     (See  Ezekiel  xiv:14-20  and  xxviii:3.) 

Daniel  also  betrays  such  an  intimate  acquaintance  with  Chaldean 
customs  and  history,  as  well  as  their  religion,  such  as  none  but  one 
who  lived  there  and  was  an  eye-witness  could  have  possessed.  For 
instance,  the  description  of  the  Chaldean  magicians  perfectly  agrees 
with  the  accounts  found  in  other  sources.  The  account  of  the  in- 
sanity of  Nebuchadnezzar  is  confirmed  by  the  ancient  historian 
Berosus. 

Then  there  has  been  a  most  striking  vindication  of  this  Book  through 
the  Babylonian  excavations,  tablets,  cylinders  and  monuments.  Into 
this  we  cannot  fully  enter,  but  we  cite  but  one  of  the  most  striking. 

The  name  of  Belshazzar  furnished  for  a  long  time  material  to  the 


6  THE  PROPHET  DANIEL 

infidels  to  reject  the  historical  accuracy  of  the  book.  The  father  of 
Belshazzar  was  Nabonnaid,  who  was  not  a  son  of  Nebuchadnezzar 
at  all.  How  then  could  Belshazzar  be  a  grandson  of  Nebuchadnezzar? 
This  objection  is  seemingly  strengthened  by  the  fact  that  no  ancient 
historians  include  in  the  list  of  Babylonian  kings  the  name  of 
Belshazzar. 

Berosus,  who  lived  about  250  years  after  the  Persian  invasion,  gives 
the  following  list  of  Babylonian  monarchs: 

Nabuchodonosar  (Nebuchadnezzar).  Evil  Marudak,  who  is  the 
Evil  Merodach  of  the  Bible.  Neriglissor.  Laborosoarchod.  Nabon- 
naid.    Cyrus,  the  Persian  conqueror. 

DiflFerent  attempts  were  made  to  clear  up  this  diflBculty,  but  they 
failed.  Now,  if  Daniel  wrote  his  Book  he  must  be  correct.  But  the 
critics  are  ever  ready  to  put  the  doubt  not  on  the  side  of  history,  but 
on  the  side  of  the  Bible.  So  they  said  Berosus  was  not  mistaken  and 
that  if  Daniel  really  had  written  the  Book  which  bears  his  name  he 
would  have  been  historically  correct.  This  is  how  matters  stood  up 
to  1854.  In  that  year  Sir  Rawlinson  translated  a  number  of  tablets 
brought  to  light  by  the  spade  from  the  ruins  of  the  Babylonian  civil- 
ization. These  contained  the  memorials  of  Nabonnaid,  and  in  these 
the  name  of  Bil-shar-uzzar  appeared  frequently,  and  is  mentioned  as 
the  son  of  Nabonnaid  and  sharing  the  government  with  him.  The 
existence  of  Belshazzar  and  the  accuracy  of  Daniel  were  at  once  estab- 
lished beyond  the  shadow  of  a  doubt. 

Daniel  was  promised  by  Belshazzar  to  become  the  third  ruler  in  the 
kingdom  (Dan.  v:16). 

Why  the  third  and  not  the  second?  Because  Nabonnaid  was  the 
first,  Belshazzar  his  son  was  the  second  and  vice-regent.  Nabonnaid 
had  a  daughter  of  Nebuchadnezzar  for  wife  and  therefore  Belshazzar 
from  his  mother's  side  was  the  grandson  of  Nebuchadnezzar. 

But  have  the  critics  learned  by  this  complete  defeat?  Have  they 
profited  by  this  experience  and  will  they  leave  the  Bible  alone?  Not 
by  any  means.  They  will  continue  to  look  for  flaws  in  the  infallible 
Book.     Some  day  they  will  discover  the  seriousness  of  their  work. 

The  Important  Prophetic  Message  of  Daniel. 
It  is  impossible  to  overestimate  the  importance  of  the  Book  of 
Daniel.  It  is  the  key  to  all  prophecy;  without  a  knowledge  of  the  great 
prophecies  contained  in  this  book  the  entire  prophetic  portion  of  the 
word  of  God  must  remain  a  sealed  book.  One  of  the  reasons  why  so 
few  Christians  have  a  correct  knowledge  of  the  prophetic  forecast 
in  the  Bible  is  the  neglect  of  the  Book  of  Daniel.  The  great  prophetic 
portions  of  the  New  Testament,  the  Olivet  discourse  of  our  Lord 
(Matthew  xxiv  and  xxv),  and  above  all  the  great  New  Testament 
book  of  prophecy,  the  Book  of  Revelation,  can  only  be  understood 
through  the  prophecies  of  Daniel. 


run  PROPHET  DANIEL  7 

To  both,  the  Babylonian  king  and  God's  prophet  were  revealed 
the  political  history  of  the  "Times  of  the  Gentiles"  (Luke  xxi:24). 
The  rise  and  fall  of  the  great  monarchies.  Babylonia,  Medo-Persian, 
Graeco-Macedonia  and  the  Roman,  are  successively  revealed  in  this 
Book.  The  appointed  end  of  these  times  and  what  will  follow  the 
times  of  the  Gentiles  is  made  known.  Our  generation  lives  in  the 
very  shadow  of  that  end.  Then  there  are  prophecies  relating  more 
specifically  to  Jerusalem  and  the  Jewish  people,  showing  what  will 
yet  come  for  that  city  and  the  nation. 

It  will  be  impossible  in  our  brief  annotations  to  do  justice  to  all  the 
details  of  this  prophetic  book.  The  larger  work  on  "The  Prophet 
Daniel"  by  the  author  of  the  Annotated  Bible  may  be  obtained  at  a 
small  cost  from  the  publisher  and  this  exposition  should  be  carefully 
studied  with  the  accompanying  pages. 


The  Division  of  Daniel. 

The  Book  of  Daniel  is  written  in  two  languages,  in  the 
Hebrew  and  in  the  Aramaic,  the  language  of  Chaldea.  The 
first  chapter  is  WTitten  in  Hebrew,  in  style  closely  allied  to 
the  Hebrew  used  in  the  book  of  Ezekiel.  Chapters  viii-xii  are 
likewise  written  in  the  Hebrew  language.  But  chapters 
ii:4-vii:28  are  written  in  the  Aramaic  language.  This  gives 
an  additional  argument  for  the  authenticity  of  the  book. 
The  author  was  conversant  with  both  languages,  an  attain- 
ment exactly  suited  to  a  Hebrew  living  in  exile,  but  not 
in  the  least  so  to  an  author  in  the  Maccabean  age,  when 
the  Hebrew  had  long  since  ceased  to  be  a  living  language, 
and  had  been  supplanted  by  the  Aramaic  vernacular  dia- 
lect. Daniel  was  led  to  employ  both  languages  for  a  specific 
reason.  What  concerned  these  great  monarchies,  Babylonia 
and  Medo-Persia,  was  written  in  the  language  with  which 
they  were  familiar.  What  concerned  the  Jewish  people  was 
written  for  them  in  Hebrew.  We  shall  not  follow  the  linguis- 
tic division  of  the  book. 

We  find  in  the  book  two  main  sections : 

I.      DANIEL     IN     BABYLON.      NEBUCHADNEZZAR'S 
DREAM.    HISTORICAL  EVENTS.     Chapters  i-vi. 

Chapter  I.  Daniel  and  His  Companions  in  Babylon. 

Chapter  II.  The  Great  Prophetic  Dream  of  Nebuchad- 
nezzar. 

Chapter   III-VI.  Historical  Events. 

n.    THE    GREAT   PROPHECIES    OF   DANIEL.    Chap- 
ters vii-xii. 
Chapter  VII.  The  Night  Visions  of  Daniel. 
Chapter  VIII.  The  Vision  of  the  Ram  and  the  He-Goat. 
Chapter  IX.  The  Prophecy  of  the  Seventy  Weeks. 


THE   PROPHET  DANIEL  9 

Chapter  X.  Preparation  for  the  Final  Prophecy. 

Chapter  XI.  The  Wars  of  the  Ptolemies  and  Seleucidae 
Predicted.    The  Coming  Events  of  the  End. 

.  Chapter  XII.  The  Great  Tribulation  and  Israel's  Deliver- 
ance/ 


10  THE  PROPHET  DANIEL 


Analysis  and  Annotations. 

I.     DANIEL     IN     BABYLON.     NEBUCHADNEZZAR'S 
DREAM.    HISTORICAL  EVENTS. 

Chapters  i-vi. 

CHAPTER  I. 

DANIEL  AND  HIS  COMPANIONS  IN  BABYLON. 

1.  The  Introduction.     Verses  1-2. 

2.  The  King's  Command.     Verses  3-5. 

3.  Daniel  and  His  Companions.     Verses  6-21. 

1.  The  Introduction:  Verses  1-2.  Divine  judgment, 
which  had  threatened  so  long,  had  finally  fallen  upon  Jerusa- 
lem. It  was  executed  by  the  divinely  chosen  instrument, 
Nebuchadnezzar.  Three  times  he  came  against  Jerusalem. 
In  606  B.C.  he  appeared  the  first  time.  This  is  the  visita- 
tion mentioned  here.  In  598  he  came  again  and  carried 
away  more  captives,  including  Ezekiel.  In  587  he  burned 
the  city  and  the  temple. 

2.  The  King's  Command :  Verses  3-5.  As  already  stated 
in  the  introduction  the  young  captives  of  the  king's  seed 
and  of  the  princes  (both  of  Judah)  was  in  fulfilment  of 
prophecy.  They  were  to  be  added  to  the  king's  court  and 
to  receive  special  royal  favors,  instructions  in  the  wisdom 
and  language  of  the  Chaldeans  and  have  the  privileges  of 
the  king's  table. 

3.  Daniel  and  His  Companions:  Verses  6-21.  Daniel 
means — God  is  my  Judge;  Hananiah  is — Beloved  of  the 
Lord;  Michael — Who  is  as  God;  Azariah — ^The  Lord  is  my 
help.  These  beautiful  names  were  soon  changed  into  names 
of  heathen  meaning,  to  blot  out  the  very  memory  of  Jehovah. 
Daniel  becomes  Belteshazzar  (Bel's  prince);  Hananiah  is 
named  Shadrach  (Illumined  by  the  sun-god);  Mishael  is 
called  Meshach  (who  is  like  Shach-Venus) ;  and  Azariah  is 
changed  to  Abednego  (the  servant  of  Nego). 

The  purpose  of  the  four  expressed  their  loyalty  to  the 


THE  PROPHET  DANIEL  11 

God  of  their  fathers  and  their  obedience  to  His  law.  The 
Lord  rewarded  them  for  their  loyalty  and  faithfulness,  as 
He  is  still  the  rewarder  of  all  who  trust  in  Him  and  walk  in 
separation. 

CHAPTER  II. 
NEBUCHADNEZZAR'S  DREAM  AND  ITS  INTERPRETATION. 

1.  The  Forgotten  Dream.     Verses  1-13. 

2.  The  Prayer  Meeting  in  Babylon  and  the  Answer.   Verses  14-23. 

3.  Daniel  Before  the  King.     Verses  24-28. 

4.  The  Revelation  and  Interpretation  of  the  Dream.  Verses  24-45. 

5.  The  Promotion  of  Daniel  and  His  Companions.    Verses  46-49. 

1.  The  Forgotten  Dream:  Verses  1-13.  The  King  had 
a  dream  which  was  occasioned  by  thinking  concerning  the 
future  (verse  29).  God  answered  his  desire  by  this  dream, 
which  made  a  great  impression  on  him.  But  he  had  forgotten 
the  dream.  The  soothsayers,  wise  men  and  magicians,  who 
were  kept  by  him  to  interpret  dreams,  were  unable  to  reveal 
the  forgotten  dream :  they  confessed  their  utter  helplessness. 
The  king  condemned  them  to  death.  Inasmuch  as  Daniel 
and  his  companions  were  counted  among  the  wise  men,  "they 
sought  Daniel  and  his  companions  to  be  slain." 

2.  The  Prayer  Meeting  and  the  Answer:  Verses  14-23. 
And  now  Daniel  steps  to  the  front.  But  there  is  no  haste 
and  no  hurry  connected  with  it,  for  "He  that  believeth  shall 
not  make  haste."  He  is  brought  before  the  king  and  prom- 
ises to  the  king  the  meaning  of  that  dream.  It  was  the  lan- 
guage of  faith;  he  had  confidence  in  God.  He  knew  that 
the  same  Jehovah  who  had  given  another  captive  wisdom, 
Joseph  in  Egypt,  was  his  God  also.  Then  there  was  a  prayer 
meeting  in  Babylon.  While  the  condemned  wise  men,  the 
astrologers  and  magicians  trembled  for  fear  of  death,  Daniel 
and  his  companions  asked  "mercies  of  the  God  of  heaven 
concerning  this  secret."    The  prayer  was  speedily  answered. 

3.  Daniel  Before  the  King:  Verses  24-28.  After  Daniel 
had  praised  the  God  of  heaven  he  requested  an  audience 
with  the  King.  How  beautiful  he  is  in  the  presence  of  the 
mighty  Monarch!    What  an  opportunity  to  glorify  himself  I 


12  THE  PROPHET  DANIEL 

But  he  hides  himself  completely  and  gives  God  all  the  glory. 
Then  he  tells  the  king  that  in  the  dream  he  is  about  to  relate 
God  has  made  known  unto  him  "what  shall  be  in  the  latter 
days." 

4.  The  Revelation  and  Interpretation  of  the  Dream: 
Verses  24-45.  Daniel  then  told  to  the  king  the  forgotten 
dream : 

Thou,  O  King,  sawest,  and  behold  a  great  image.  This  great  image, 
whose  brightness  was  excellent,  stood  before  thee;  and  the  form  thereof 
was  terrible.  This  image's  head  was  of  fine  gold,  his  breast  and  his 
arms  of  silver,  his  belly  and  his  thighs  of  brass,  his  legs  of  iron,  his  feet 
part  of  iron  and  part  of  clay.  Thou  sawest  till  that  a  stone  was  cut 
out  without  hands,  which  smote  the  image  upon  his  feet  that  were  of 
iron  and  clay,  and  brake  them  to  pieces.  Then  was  the  iron,  the  clay, 
the  brass,  the  silver  and  the  gold  broken  to  pieces  together,  and  be- 
came like  the  chaflf  of  the  summer  threshing-floors;  and  the  wind 
carried  them  away,  that  no  place  was  found  for  them;  and  the  stone 
that  smote  the  image  became  a  great  mountain,  and  filled  the  whole 
earth  (verses  31-35). 

The  great  man  image  is  the  prophetic  symbol  of  the  "Times 
of  the  Gentiles."  This  expression  "The  Times  of  the  Gen- 
tiles" is  not  found  in  the  Book  of  Daniel,  but  it  is  a  New 
Testament  phrase.  Our  Lord  used  it  exclusively.  In  that 
part  of  His  prophetic  discourse  which  is  reported  in  the 
Gospel  of  Luke  and  which  relates  to  the  fall  of  Jerusalem 
and  the  dispersion  of  the  nation,  our  Lord  said:  "And  they 
shall  fall  by  the  edge  of  the  sword,  and  shall  be  led  away 
captive  into  all  nations;  and  Jerusalem  shall  be  trodden 
down  of  the  Gentiles  until  the  times  of  the  Gentiles  shall  be 
fulfilled"  (Luke  xxi:24).  Now,  the  times  of  the  Gentiles 
did  not  begin  when  Jerusalem  rejected  the  Lord  from  heaven. 
Our  Lord  does  not  say  that  the  times  of  the  Gentiles  were 
then  ushered  in.  The  times  of  the  Gentiles  started  with  the 
Babylonian  captivity  by  Nebuchadnezzar.  The  Glory  of 
the  Lord  departed  from  Jerusalem.  The  other  great  Prophet 
of  the  captivity,  Ezekiel,  beheld  the  departure  of  the  She- 
kinah.  "Then  did  tJie  Cherubim  lift  up  their  wings,  and 
the  wheels  beside  them;  and  the  glory  of  the  God  of  Israel 
was  over  them  above.    And  the  glory  of  the  Lord  went  up 


THE  PROPHET  DANIEL  13 

from  the  midst  of  the  city,  and  stood  upon  the  mountain 
which  is  on  the  east  side  of  the  city"  (Ezek.  xi:22-23).  But 
before  that  Jeremiah  recorded  a  remarkable  word.  These 
are  the  words  of  Jehovah  concerning  Nebuchadnezzar: 

I  have  made  the  earth,  the  man  and  the  beast  that  are  upon  the 
ground,  by  my  great  power  and  by  my  outstretched  arm,  and  have 
given  it  unto  whom  it  seemed  meet  unto  me.  And  now  have  I  given 
all  these  lands  into  the  hands  of  Nebuchadnezzar  the  king  of  Babylon, 
my  servant;  and  the  beasts  of  the  field  have  I  given  him  also  to  serve 
him.  And  all  nations  shall  serve  him,  and  his  son,  and  his  son's  son, 
until  the  very  time  of  his  land  come:  and  then  many  nations  and 
great  kings  shall  serve  themselves  of  him.  And  it  shall  come  to  pass, 
that  the  nation  and  kingdom  which  will  not  serve  the  same  Nebuch- 
adnezzar the  king  of  Babylon,  and  that  will  not  put  their  neck  under 
the  yoke  of  the  king  of  Babylon,  that  nation  will  I  punish,  saith  the 
Lord,  with  the  sword,  and  with  the  famine,  and  with  the  pestilence, 
until  I  have  consumed  them  by  his  hand  (Jeremiah  xxvii:  5-9). 

Jerusalem  had  been  supreme  because  the  throne  and  the 
glory  of  Jehovah  was  there.  Though  Assyria,  Egypt  and 
Babylon  had  tried  repeatedly  to  overthrow  Jerusalem,  they 
were  held  in  check  by  the  power  of  God  and  Divine  inter- 
vention, but  when  the  measure  of  the  wickedness  of  Jeru- 
salem was  full,  Nebuchadnezzar  was  chosen  to  become  the 
first  great  monarch  of  the  times  of  the  Gentiles.  The  do- 
minion was  then  taken  away  from  Jerusalem  and  transferred 
to  the  Gentiles. 

Therefore  the  golden  head  in  this  prophetic  man-image 
represents  Nebuchadnezzar  and  the  Babylonian  empire. 
The  chest  of  silver,  according  to  Divine  interpretation, 
stands  for  an  inferior  monarchy  which  was  to  follow  the 
Babylonian  empire.  This  second  world  empire  is  the  Medo- 
Persian.  The  belly  and  thighs  of  brass  represent  the  third 
great  monarchy,  the  Graeco-Macedonian.  The  fourth  great 
monarchy  which  was  to  rise  during  the  times  of  the  Gentiles, 
represented  by  the  two  legs  of  iron,  is  the  iron  empire,  Rome. 
Here,  then,  is  history  pre- written.  3od,  who  knows  the 
end  from  the  beginning,  rev^ealed  in  this  dream  the  coiu-se 
of  the  times  of  the  Gentiles,  beginning  with  the  Babylonian 
monarchy  and  followed  by  three  more:  The  Medo-Peysian, 


14  THE  PROPHET  DANIEL 

the  Graeco-Macedonian  and  the  Roman.  Notice  the  pro- 
cess of  deterioration  as  indicated  in  the  composition  of  this 
image:  Gold,  silver,  brass,  iron,  and  finally  the  iron  getting 
less  and  clay  taking  a  prominent  place.  It  shows  that  polit- 
ically the  times  of  the  Gentiles  are  not  improving. 

Everything  which  this  image  represents  has  been  fulfilled, 
except  the  last  portion,  when  a  stone  falls  out  of  heaven 
and  strikes  the  ten  toes  and  the  clay,  so  that  the  whole 
colossal  figure  goes  to  pieces,  the  different  constituent 
metals  become  like  the  chaff  on  the  summer  thresliingfloor 
and  the  striking  stone  becomes  a  mountain  and  fills  the 
whole  earth. 

The  fourth  Empire,  the  Roman,  has  not  yet  fulfilled  its 
history.  The  final  form,  and  with  it  the  final  form  of  the 
times  of  the  Gentiles  is  yet  to  pass  into  history.  This  final 
form  is  symbolically  seen  in  the  ten  toes  and  the  clay,  in 
the  feet  of  the  image.  The  territory  which  constituted  the 
now  extinct  Roman  empire  will  in  the  near  future  undergo 
a  political  revival.  It  will  reappear  in  a  confederated  Europe, 
except  certain  countries  which  never  belonged  to  the  Roman 
empire.  In  that  confederacy  will  be  kingdoms  to  the  num- 
ber of  ten;  the  clay  represents  democracies,  the  rule  by  the 
people  and  for  the  people.  The  late  great  war  has  brought 
such  a  political  combination  into  our  times.  Such  is  the 
future  and  end  of  the  times  of  the  Gentiles,  as  foretold  in 
the  feet  of  the  image. 

But  what  does  the  smiting  stone  represent,  the  stone  which 
abolisheth  the  image  and  becomes  itself  a  great  mountain 
filling  the  whole  earth? 

The  Stone  is  Christ.  That  the  stone  represents  Christ  is 
seen  from  the  Scriptures.  "Behold,  I  lay  in  Zion  for  a  foun- 
dation a  stone,  a  tried  stone,  a  precious  cornerstone,  a  sure 
foundation"  (Isa.  xxviii:16).  Zechariah  speaks  of  this  stone 
with  seven  eyes  upon  it  and  engraven.  We  read  of  Him  in 
the  New  Testament  as  the  foiuidation  stone  of  the  church, 
the  cornerstone,  the  stone  rejected  by  the  builders.  Most 
interesting  is  His  own  word  in  the  Gospel  of  Matthew: 
"And  whosoever  shall  fall  on  this  stone  shall  be  broken: 


THE  PROPHET  DANIEL  15 

but  ou  whomsoever  it  shall  fall,  it  will  grind  him  to  powder" 
(Matt,  xxi:44).  Here  We  have  Israel's  sin  and  judgment 
and  the  fate  of  the  Gentiles.  Israel  stumbled  against  this 
stone;  for  them  He  was  a  stumblingstone  and  rock  of  offence. 
In  consequence  they  were  broken  as  a  nation.  But  the 
Gentile  world,  rejecting  Him,  will  be  broken  when  the  stone 
falls.  They  will  be  ground  to  powder  by  the  falling  stone. 
Our  Lord  must  have  had  the  dream  of  Nebuchadnezzar  in 
mind  when  he  spake  these  words.  The  falling  stone  of  which 
He  speaks  and  the  striking  stone  in  the  dream  mean  the  same 
Person,  Himself. 

The  stone  doing  its  work  in  smiting  the  image  is  a  proph- 
ecy of  the  second  coming  of  our  Lord.  The  mountain  filling 
after  that  the  earth  foreshadows  that  kingdom  which  will 
be  established  with  the  return  of  Christ  and  His  enthrone- 
ment as  King  of  kings. 

5.  The  Promotion  of  Daniel  and  His  Companions:  Verses 
46-49.  The  heathen  monarch  then  acknowledged  Daniel's 
God  in  a  threefold  way:  The  God  of  gods  (the  Father);  the 
Lord  of  Kings  (God  the  Son) ;  the  Revealer  of  secrets  (God 
the  Holy  Spirit).  Daniel  is  lifted  from  the  place  of  humilia- 
tion to  a  place  of  exaltation.  He  did  not  forget  his  com- 
panions; they  share  honor  and  glory  with  him.  It  is  a 
beautiful  picture  of  that  day  when  our  Lord  will  receive 
the  throne  and  when  His  own  will  not  be  left  behind  in 
sharing  with  Him  His  glory. 

HISTORICAL  EVENTS. 
CHAPTERS  HI- VI. 

The  four  chapters  which  follow  the  great  dream  of  Neb- 
uchadnezzar are  of  a  historical  character.  They  do  not 
contain  direct  prophecies,  but  record  certain  events  which 
transpired  during  the  reign  of  Nebuchadnezzar,  his  successor 
and  grandson  Belshazzar,  and  Darius,  the  Mede.  On  the 
personal  history  of  these  three  persons  and  where  they  are 
found  in  profane  history  we  have  little  to  say,  as  a  deeper 
examination  of  this  subject  would  lead  us  too  far  and  would 
be  tedious.     But  this  much  nuist  be  said  that  the  criticism 


16  THE  PROPHET  DANIEL 

which  charged  Daniel  with  being  incorrect  has  been  com- 
pletely silenced  by  the  Babylonian  cylinders  of  Cyrus  and 
Nabonnaid  and  the  so-called  annalistic  tablets,  the  very 
records  of  those  days.  It  is  true  the  personality  of  Darius 
the  Mede  has  not  yet  been  definitely  located  historically. 
However,  we  do  not  believe  the  Bible  because  its  historical 
statements  can  be  verified  from  profane  history.  We  be- 
lieve the  Bible  because  its  records  are  divinely  inspired  and 
therefore  correct.  What  would  we  know  of  the  genuineness 
of  these  ancient  tablets  and  cylinders  covered  with  cunei- 
form inscriptions  if  it  were  not  for  the  Bible?  These  wit- 
nesses from  the  stones,  which  indeed  cry  out,  do  not  verify 
the  Bible,  they  are  rather  declared  genuine  and  correct  by 
the  Word  of  God. 

These  four  chapters  then  give  us  historical  events.  Each 
has  a  prophetic  meaning,  though  direct  prophecy  is  not 
found  in  them. 

These  chapters  describe  the  moral  conditions  which  held 
sway  during  the  two  first  world  empires;  they  indicate 
prophetically  the  moral  conditions  which  continue  to  the 
end  of  the  times  of  the  Gentiles.  Five  things  may  be  traced 
in  these  four  chapters:  The  moral  characteristics  of  the 
times  of  the  Gentiles;  what  will  happen  at  the  close  of  these 
times;  the  faithful  remnant  in  suffering;  their  deliverance 
and  the  Gentiles  acknowledging  God,  as  King  and  the  God 
of  heaven. 

CHAPTER  III. 

THE  IMAGE  OF  GOLD. 

1.  The  Image  of  Gold.     Verses  1-7. 

2.  The  Faithful  Three.     Verses  8-18. 

3.  The  Miraculous  Deliverance.     Verses  19-25. 

4.  The  Worshipping  King. 

1.  The  Image  of  Gold:  Verses  1-7.  He  had  an  immense 
statue  of  gold  made,  the  image  of  a  man,  no  doubt,  and  he 
set  it  up  in  the  plain  of  Dura  in  the  province  of  Babylon. 
It  was  idolatry  and  the  deification  of  man.  Idolatry  and 
the  deification  of  man  are  then  the  first  moral  characteris- 


THE  PROPHET  DANIEL  17 

tics  mentioned  which  are  to  prevail  during  the  times  of  the 
Gentiles.  The  times  of  the  Gentiles  produce  a  religion 
which  is  opposed  to  the  God  of  heaven.  The  image  was 
sixty  cubits  high  and  six  broad.  Seven  is  the  divine  number 
and  six  is  the  number  of  man.  Sixty  cubits  and  six  re- 
minds us  of  that  familiar  passage  in  the  Book  of  Revelation, 
where  we  have  the  number  of  a  man  given,  that  mysterious 
number  "Six  hundred  three-score  and  six,"  that  is  666.  The 
image  then  represents  man,  but  the  climax  of  man  was  not 
yet  reached.  However,  the  beginning  foreshadows  the  end 
of  the  times  of  the  Gentiles.  That  end  is  described  in 
chapter  xiii  of  Revelation. 

The  civil  power  tried  to  force  this  universal  religion  upon 
the  people.  The  great  governors,  judges,  captains  and  rulers 
had  to  appear  for  the  dedication  of  the  image.  But  then 
the  whole  thing  had  a  religious  aspect.  Listen,  after  looking 
at  this  great  awe-inspiring  image  of  gold — the  sweetest 
music — the  cornet,  the  flute,  the  harp,  the  sackbut,  psal- 
tery, dulcimer  and  all  kinds  of  music  sounds  forth.  No 
doubt  the  Chaldean  priests  approached  chanting  some  sweet 
Babylonian  song.  Why  all  this.^*  To  stir  up  the  religious 
emotions  and  aid  in  this  way  the  worship  of  an  idol.  It  is 
intensely  interesting  that  the  ancient  Babylonian  worship, 
with  its  ceremonials  and  chanting  is  reproduced  in  Rome, 
which  is  called  in  Revelation,  Babylon.* 

2.  The  Faithful  Three:  Verses  8-18.  The  companions 
of  Daniel  refused  to  worship  the  image  and  were  cast  into 
the  fiery  furnace.    Notice  their  wonderful  trust  in  God. 

3.  The  Miraculous  Deliverance:  Verses  19-25.  The 
very  men  who  cast  them  down  were  consumed  by  the  flames. 
But  when  the  King  looked  towards  the  furnace  he  beheld 
to  his  great  astonishment  not  three  men  bound  and  burning 
up,  but  four  men  loose  and  actually  walking  in  the  fire. 
"They  have  no  hurt  and  the  form  of  the  fourth  is  like  the 
Son  of  God."     And  when  they  were  brought  up  from  the 

*The  Book  by  Mr.  Hyslop  "The  Two  Babylons"  gives  reliable  and 
important  information  on  this  fact. 


18  THE  PROPHET  DANIEL 

fiery  furnace,  no  smell  of  fire  was  about  them,  not  even  a 
hair  was  singed,  only  the  bands  which  has  bound  them  were 
burned  off.  The  fire  had  set  them  free  but  it  could  not 
touch  them.  But  did  the  King  speak  true  when  he  beheld 
the  fourth  like  the  Son  of  God?  Little  did  he  know  what 
he  said  or  what  it  meant,  but  assuredly  he  saw  in  that  fire 
the  Son  of  God,  Jehovah,  for  He  had  promised  His  people, 
"When  thou  walkest  through  the  fire  thou  shalt  not  be 
burned;  neither  shall  the  flame  kindle  on  thee."  The 
faithful  Lord  kept  His  promise  to  His  trusting  servants. 

And  has  not  all  this  been  repeated  throughout  the  times 
of  the  Gentiles  especially  during  the  Roman  Empire? 
Pagan  Rome  persecuted  the  true  worshippers  of  God  and 
in  great  persecutions  multitudes  suffered  martyrdom. 
But  think  of  what  is  worse.  Papal  Rome,  that  Babylon  the 
Great,  the  mother  of  harlots.  There  we  find  the  images 
and  the  sweet  music,  the  prostrations  and  political  power 
enforcing  unity  of  worship.  The  fiery  furnaces  were  there, 
the  stake,  the  most  awful  tortures  for  those  who  were  faith- 
ful to  God  and  to  their  Lord.  Think  of  the  story  of  the 
Waldensians  and  Huguenots  And  while  for  these  noble 
martyrs,  for  whom  there  is  a  martyr's  crown  in  the  coming 
day  of  Christ,  there  came  no  deliverance  and  their  bodies 
were  consumed  by  the  fire,  yet  the  Son  of  God  was  with 
them  and  with  praising  hearts  and  a  song  upon  their  lips. 
He  carried  them  through  the  fire. 

And  during  the  great  tribulation  will  a  faithful  rem- 
:iant  of  Jews  suffer  under  the  man  of  sin,  as  these  three 
Hebrews  suffered;  but  they  will  likewise  be  delivered. 

4.  The  Worshipping  King.  Verses  26-30.  Once  more 
Nebuchadnezzar  acknowledged  God  and  made  a  decree 
that  severe  punishment  should  be  the  lot  of  all  who  say 
anything  amiss  against  the  God  of  Daniel's  companions. 


THE  PROPHET  DANIEL  19 

CHAPTER  IV. 
THE  TREE  VISION  OF  NEBUCHADNEZZAR. 

1.  The  King's  Proclamation.     Verses  1-3. 

2.  The  King  Relates  the  Tree  Vision.     Verses  4-18. 

3.  Daniel  Interprets  the  Vision.     Verses  19-27. 

4.  The    Tree    Vision    Fulfilled.     The    Kings    Abasement   and 

Restoration.     Verses  28-37. 

1.  The  King's  Proclamation:  Verses  1-3.  This  chapter 
is  in  form,  at  least  in  part,  of  a  proclamation.  This  pro- 
clamation must  have  been  written  after  the  king  had  passed 
through  the  experience  recorded  in  this  chapter. 

2.  The  King  Relates  the  Tree  Vision:  Verses  4-18.  Read 
carefully  the  vision  the  king  had  and  compare  with  Ezekiel 
xxxi:3  and  Matthew  xiii,  the  parable  of  the  mustard  seed. 
In  each  case  the  great  big  tree  is  tlie  symbol  of  pride  and 
self -exaltation. 

3.  Daniel  Interprets  the  Vision:  Verses  19-27.  The 
prophet's  interpretation  of  this  dream  needs  no  further 
comment.  A  careful  reading  will  make  it  clear  in  its 
meaning. 

4.  The  Tree  Vision  Fulfilled.  The  King's  Abasement 
and  Restoration:  Verses  28-37.  Twelve  months  later  he 
walked  in  the  palace  of  the  kingdom  of  Babylon.  Then  with 
a  haughty  mien  he  utters  the  fatal  words:  "Is  not  this  great 
Babylon,  that  I  have  built  for  the  house  of  the  kingdom 
by  the  might  of  ray  power  and  for  the  honor  of  my  majesty." 
Notice  the  personal  pronoun.  But  while  he  yet  uttered 
these  words  a  heavenly  voice  was  heard  which  announced 
that  the  kingdom  is  departed  from  him.  What  Daniel 
had  said  in  his  interpretation  is  repeated  from  heaven. 
The  same  hour  was  the  thing  fulfilled  upon  Nebuchadnezzar 
and  he  was  driven  from  men  and  did  eat  grass  as  the  oxen, 
and  his  body  was  wet  with  the  dew  of  heaven,  till  his  hairs 
were  grown  like  eagles'  feathers,  and  his  nails  like  birds' 
claws.  And  after  the  seven  times  had  passed  over  him  his 
understanding  returned  unto  him  and  he  blessed  the  Most 
High. 

The  great  characteristic  here  is  pride  and  self-exaltation. 


20  THE  PROPHET  DANIEL 

As  judgment  came  upon  the  great  monarch  in  the  begin- 
ning of  the  times  of  the  Gentiles,  so  judgment  will  yet  fall 
upon  this  proud  and  self-exalting  age  of  the  Gentiles.  That 
great  big,  political  and  religious  tree  will  some  day  be  hewn 
down  and  be  destroyed. 

And  Nebuchadnezzar's  great  humiliation  in  becoming 
a  beast  for  seven  times  (seven  years),*  points  us  to  the  end 
of  this  Gentile  age  once  more.  Apostasy  from  God  will  be 
the  great  characteristic  of  that  end.  There  will  be  no  more 
looking  up  to  God,  but  the  attitude  of  the  beast  will  be  the 
attitude  of  the  nations.  We  see  much  of  this  already. 
They  mind  earthly  things  and  become  the  "earth-dwellers" 
so  frequently  mentioned  in  the  Book  of  Revelation.  Mad- 
ness and  bestiality  will  seize  upon  the  Gentiles,  after  the 
One  who  hinders,  the  Holy  Spirit  is  removed.  Then  proud 
and  apostate  Christendom  will  believe  the  lie  and  follow 
the  beast  with  its  lying  wonders.  This  will  last  seven 
times,  that  is,  seven  years. 

The  stump  of  the  great  tree  which  remains  in  the  field 
suggests  the  fact  that  the  judgments  which  fall  upon  the 
nations  in  the  time  of  the  end  will  not  completely  destroy 
all  nations.  Many  of  them  will  be  swept  away.  For 
those  who  wilfully  rejected  the  Gospel  and  turned  away 
from  the  truth,  there  is  no  hope.  But  there  are  others 
which  will  be  left  and  when  these  judgments  are  in  the 
earth,  the  nations  learn  righteousness.  . 

The  millennium  is  also  seen  in  this  chapter  in  the  restor- 
ation of  Nebuchadnezzar  and  in  the  praise  He  gives  to  the 
Most  High.  In  the  previous  chapter  the  three  friends  of 
Daniel  speak  of  "Our  God,"  but  in  this  chapter  we  hear  of 
"The  Most  High."  It  is  the  millennial  name  of  God.  We 
see  then  in  the  fourth  chapter  the  pride  and  self-exaltation 
of  the  Gentiles,  and  how  the  Gentiles  will  be  humiliated 
and  judged.     First  there  is  self-exaltation,  that  is  followed 


*The  attempt  to  ascertain  from  this  "seven  times"  the  length  of 
the  times  of  the  Gentiles  as  some  do  lacks  the  support  of  Scripture. 
The  seven  times  mean  seven  years. 


THE  PROPHET  DANIEL  21 

by  judgment,  and  then  follows  restoration  and  the  acknow- 
ledgement of  the  Most  High. 

That  nothing  more  is  now  reported  of  Nebuchadnezzar, 
that  the  last  which  we  hear  of  him  in  Scripture  is  his  acknow- 
ledgment of  the  Most  High,  is  also  not  without  meaning. 
It  foreshadows  the  universal  acknowledgment  of  God  in 
the  Kingdom  which  the  God  of  heaven  will  set  up,  when  the 
stone  fills  as  the  mountain  the  whole  earth. 

CHAPTER  V. 
BELSHAZZAR'S  FEAST. 

1.  Belshazzar's  Licentious  Feast.     Verses  1-4. 

2.  The  Writing  on  the  Wall.     Verses  5-9. 

3.  Forgotten  Daniel.     Verses  10-16. 

4.  The  Message  of  Daniel.     Verses  17-31. 

1.  Belshazzar^s  Licentious  Feast:  Verses  1-4.  This 
feast  of  wickedness  and  blasphemy  needs  no  further  anno- 
tations. But  it  shows  the  great  decline  morally  in  the 
great  Babylonian  empire.  Nebuchadnezzar,  no  doubt, 
had  handled  the  golden  vessels  of  the  house  of  the  Lord 
most  carefully.  He  had  stored  them  away,  fearing  to 
misuse  them.  The  grandson  sent  for  these  vessels  to  drink 
out  of  them  wine  with  his  harlots  and  to  praise  his  idols. 

2.  The  Writing  on  the  V/all:  Verses  5-9.  A  mysterious 
finger  then  wrote  over  against  the  candlestick  on  the  wall. 
The  king  saw  plainly  the  part  of  the  hand  that  wrote.  The 
feast  of  licentiousness  became  suddenly  a  feast  of  gloom 
and  consternation.  Nor  could  the  astrologers  and  wise 
men  read  thfe  writing  which  had  appeared  on  the  wall. 

3.  Forgotten  Daniel:  Verses  10-16.  At  this  point  the 
Queen,  the  aged  widow  of  Nebuchadnezzar,  appeared  on 
the  scene  and  called  attention  to  an  old  man,  who  played 
such  an  important  part  during  the  reign  of  her  husband. 
Daniel  is  sent  for. 

4.  The  Message  of  Daniel:  Verses  17-31.  Daniel 
refused  the  honors  of  the  king.  He  knew  that  ere  long  the 
blaspheming  king  would  be  no  more.  And  Daniel  was 
more  than  an  interpreter  of  the  handwriting  on  the  wall. 


22  THE  PROPHET  DANIEL 

He  is  God's  prophet  and  messenger,  as  a  reading  of  this 
portion  of  the  chapter  shows. 

This  chapter  reveals  the  blasphemous  character  of  the 
end  of  the  Babylonian  monarchy.  Blasphemy,  rejection 
of  God's  Truth  are  about  us  on  all  sides.  There  is  a  "Mene, 
Mene,  Tekel"  for  apostate  Christendom  and  for  that  final 
phase  of  Babylon  as  revealed  in  Rev.  xvii  and  xviii. 

CHAPTER  VI. 
UNDER  DARIUS  THE  MEDE.     DANIEL  IN  THE  LION'S  DEN. 

1.  The  Decree  of  Darius.     Verses  1-9. 

2.  Daniel's  Faith  and  Steadfastness.     Verses  10-15. 

3.  Daniel  Cast  into  the  Lion's  Den,  and  the  Deliverance. 
Verses  16-24. 

4.  The  Degree  of  Darius.     Verses  25-28. 

1.  The  Decree  of  Darius:  Verses  1-9.  From  the  opening 
of  this  chapter  we  learn  that  Daniel  also  held  a  very  high 
position  in  the  beginning  of  the  second  monarchy,  which 
had  conquered  Babylonia.  He  was  preferred  above  all 
the  other  presidents  and  princes.  This  created  jealousy. 
They  devised  a  very  cunning  plan  and  made  the  king  sign 
a  decree,  which  they  were  sure  Daniel  would  break.  Inas- 
much as  the  law  of  the  Persians  and  Medes  was  irrevocable 
they  were  sure  that  the  hated  old  man  would  be  cast  into 
the  lion's  den. 

2.  Daniel's  Faith  and  Steadfastness:  Verses  10-15. 
It  is  a  beautiful  scene.  When  Daniel  knew  the  decree  had 
been  signed,  he  went  calmly  back  into  his  house  and  with 
his  windows  open  towards  Jerusalem  he  prayed  and  gave 
thanks  to  the  Lord.  He  looked  away  from  earthly  circum- 
stances and  looked  to  the  omnipotent  One.  The  accusation 
followed.  The  king  now  discovers  that  he  is  in  a  desperate 
condition.  His  law  demands  that  Daniel  be  cast  to  the 
lions,  but  his  heart  filled  with  love  for  Daniel  would  have 
liked  to  save  him,  but  he  found  no  way  of  delivering  him. 

Well  may  we  think  here  of  another  Law  and  another 
Love.  God,  a  holy  and  righteous  God  and  a  God  of  love, 
found  a  way  to  save  man.  God's  holy  Law  condemns  man, 
who  is  a  sinner  and  the  curse  of  the  law  rests  upon  him. 


THE  PROPHET  DANIEL  23 

God's  Love  is  set  upon  the  world,  and  He  "so  loved  the 
world  that  He  gave  His  only  Begotten  Son,  that  whoso- 
ever believeth  on  Him  should  not  perish,  but  have  ever- 
lasting life."  The  curse  of  the  Law  came  upon  Him  who 
knew  no  sin  and  who  was  made  sin  for  us,  and  therein  is 
Love  manifested.  Daniel  is  cast  into  the  lions'  den  as  our 
blessed  Lord  was  given  to  the  lion  (Psalm  xxii:21),  and  a 
stone  is  laid  upon  the  mouth  of  the  den  and  it  is  sealed  with 
the  King's  signet.  He  is  so  to  speak  in  a  grave,  as  good  as 
dead  in  the  eyes  of  the  world,  for  who  has  ever  heard  of 
hungry  lions  not  devouring  a  man.  And  all  this  brings 
before  us  that  other  place,  the  tomb  in  the  garden,  where 
He  was  laid  and  the  stone  before  it,  which  bore  the  seal  of 
the  Roman  world  power.  But  as  Daniel  could  not  be  hurt 
by  the  lions,  so  He  who  went  into  the  jaws  of  death  could 
not  be  hoi  den  by  death.  The  tomb  is  empty  and  He  is 
victor  over  death  and  the  grave.  All  this  is  blessedly  fore- 
shadowed in  this  experience  of  God's  prophet. 

The  Lord  in  whom  Daniel  trusted  and  whom  he  served 
delivered  him  from  the  lions.  His  accusers  and  their 
families  were  given  to  the  ferocious  beasts,  which  devoured 
them  at  once. 

4.  The  Decree  of  Darius:  Verses  25-28.  King  Darius 
also  acknowledged  the  God  of  Daniel. 

The  final  characteristic  of  the  times  of  the  Gentiles  is 
man  worship.  The  heads  of  these  empires  including  the 
Roman  Caesars  claimed  divine  honors.  Papal  Rome  also 
puts  up  man  as  the  viceregent  of  the  Lord.  And  all  about 
us  we  find  the  deification  of  man.  Finally  there  comes  the 
head  of  all  this  apostasy,  the  son  of  perdition,  the  man  of  sin, 
who  demands  worship  for  himself  (2  Thessalonians  ii). 

IL  THE  GREAT  PROPHECIES  OF  DANIEL. 

Chapters  vii-xii. 
CHAPTER  VII. 

THE  NIGHT  VISIONS  OF  DANIEL. 

1.  The  Night  Vision  of  the  Three  lieasts.     Verses  1-6. 

2.  The  Night  Vision  of  the  Fourth  Beast.     Verses  7-8. 


24  THE  PROPHET  DANIEL 

3.  The  Judgment  Vision.     Verses  9-12. 

4.  The  Son  of  Man  and  His  Kingdom.      Verses  13-14. 

5.  The  Interpretation  of  the  Visions  Given.     Verses  15-28. 

1.  The  Night  Vision  of  the  Three  Beasts.   Verses  1-6. 

The  sea  in  the  vision  is  the  type  of  nations  (Rev.  xvii:15). 
The  three  first  beasts  he  saw  represented  the  same  great 
monarchies  which  were  shown  to  Nebuchadnezzar  in  his 
dream  by  the  gold,  silver  and  brass.  The  lion  Daniel  saw 
first  rising  out  of  the  sea  stands  for  the  Babylonian  empire 
symbolized  by  the  lion  (Jere.  iv:7).  The  plucking  of  the 
wings  and  the  man's  heart  must  refer  to  Nebuchadnezzar's 
insanity  and  restoration  (chapter  iv).  The  bear  is  the 
emblem  of  the  Medo-Persian  monarchy  (corresponding  to 
the  chest  of  silver  in  the  image).  One  side  of  the  bear  was 
raised  up,  higher  than  the  other,  because  the  Persian  element 
was  the  strongest.  The  three  ribs  denote  the  conc^uest 
of  three  provinces  by  this  power.  The  leopard  with  four 
heads  and  wungs  is  the  picture  of  the  great  Alexandrine 
empire,  the  Graeco-Macedonian  (corresponding  to  the 
belly  and  thighs  of  brass  in  the  image). 

The  fou  -wings  denote  its  swiftness,  the  four  heads  the 
partition  of  this  empire  into  the  kingdoms  of  Syria,  Egypt, 
Macedonia  and  Asia  Minor.  It  is  seen  in  the  next  chapter 
as  the  rough  he-goat  with  a  notable  horn  (Alexander  the 
Great)  and  the  little  horn  (Antiochus  Epiphanes).  The 
fourth  beast  was  not  seen  in  the  first  vision.  Before  we 
turn  to  the  second  night  vision  of  the  Prophet  we  call  atten- 
tion to  the  fact  that  in  the  selection  of  beasts  to  represent 
these  world  powers  who  domineer  the  times  of  the  Gentiles, 
God  tells  us  that  their  moral  character  is  beastly.  The 
lion  devours,  the  bear  crushes,  the  leopard  springs  upon 
its  prey. 

2.  The  Night  Vision  of  the  Fourth  Beast:  Verses  7-8. 
This  represents  Rome,  corresponding  to  the  two  legs  of 
iron  and  the  ten  horns  with  the  little  horn  between  has  the 
same  meaning  as  the  ten  toes  on  the  feet  of  the  image.  The 
little  horn  we  find  more  fully  mentioned  in  another  portion 
of  this  chapter.     Thus  the  prophet  beheld  the  same  mon- 


THE   PROPHET  DANIEL  25 

archies  revealed  in  the  second  chapter  under  the  emblem 
of  ferocious  beasts.  Such  the  nations  are  and  in  their 
standards  and  national  emblems  they  have  borne  witness 
to  their  beastly  characters.  Notice  also  here  the  same 
process  of  deterioration  as  in  the  image.  The  monarchies 
degenerate  from  lion  to  bear,  from  bear  to  leopard  and  then 
into  a  great  nondescript. 

3.  The  Judgment  Vision:  Verses  9-12.  This  vision 
bring  us  to  the  close  of  the  times  of  the  Gentiles.  When 
the  fourth  beast  with  the  ten  horns  and  the  little  horn,  the 
last  thing  spoken  of  this  world  empire,  is  in  full  swing,  then 
the  end  comes.  It  is  a  great  judgment  scene  which  is  here 
before  us.  How  different  the  end  of  this  age  as  revealed 
in  the  Word  and  as  it  is  believed  in  Christendom.  The 
great  mass  knows  nothing  whatever  about  this  age  coming 
to  an  end.  It  will  go  on  indefinitely,  so  they  believe,  and 
its  future  is  world  progress,  better  times  and  the  triumph 
of  the  Christian  civilization.  But  others  concede  that  a 
judgment  must  come  and  they  think  of  the  judgment  here 
as  the  universal  judgment,  the  great  white  throne  judgment. 
This  judgment  is  not  the  last  judgment  at  all.  1+  ,is  a  judg- 
ment which  precedes  the  final  judgment  by  1,000  years. 
This  judgment  here  must  be  read  in  connection  with  pass- 
ages like  Matthew  xxv:31-46  and  Rev.  xix:19-21.  In 
reading  the  last  passage  no  one  can  doubt  that  we  have 
the  same  judgment  here  revealed  to  Daniel.  But  who 
is  the  One  who  occupies  the  central  place  in  this  vision 
of  judgment?  There  can  be  but  one  answer.  It  is  our 
ever  blessed  Lord  and  Saviour  Jesus  Christ.  John  v:22 
gives  the  conclusive  answer:  "For  the  Father  judgetli  no 
man,  but  hath  committed  all  judgment  unto  the  Son."  The 
Ancient  of  Days  is  the  Lord  Jesus  Christ.  It  is  still  more 
demonstrated  if  we  turn  to  John's  great  Patmos  vision. 

4.  The  Son  of  Man  and  His  Kingdom:  Verses  13-14. 
These  words  are  so  plain  that  every  Christian  knows  what 
they  mean.  They  describe  the  second  coming  of  Christ 
and  the  Kingdom  He  then  receives  from  the  Father's  hands. 
If  this   passage  were   more  considered,   Christians  would 


26  THE   PROPHET  DANIEL 

stop  speaking  about  the  kingdom  now.  No  kingdom  till 
Christ  comes  again.  Both  the  judgment  vision  and  the 
vision  of  His  coming  to  receive  the  kingdom  correspond 
to  the  stone  which  smites  the  image  and  as  a  mountain  fills 
the  whole  earth. 

4.  The  Interpretations  of  the  Visions  given:  Verses  15-28. 
First,  Daniel  hears  about  the  four  beasts.  But  there  is  a 
significant  statement  in  verse  18,  the  Saints  of  the  most 
High  receiving  the  kingdom. 

Who  are  the  Saints  of  the  Most  High?  The  fact  that 
the  term  "Most  High"  is  in  the  plural  and  may  also  be 
translated  with  "The  most  high  or  heavenly  places"  has 
led  some  expositors  to  say  that  the  Saints  are  the  same 
who  are  seen  in  the  Epistle  to  the  Ephesians  in  which  "the 
heavenly  places"  are  repeatedly  mentioned:  in  other  words, 
the  Saints  which  compose  the  church.  It  is  true  the  church 
will  be  with  the  Lord  in  Glory  and  "we  shall  reign  over  the 
earth,"  but  this  does  not  necessarily  mean  that  the  Saints 
here  represent  the  church.  There  are  other  Saints  besides 
"Church  Saints."  The  Saints  of  whom  Daniel  was 
thinking  were  his  own  beloved  people.  To  that  people  is 
promised  a  kingdom  in  the  days  of  the  Messiah.  With 
Him,  the  Lord  in  Glory,  there  is  a  heavenly  people,  so  as 
Messiah  and  the  Son  of  Man  in  connection  with  the  earth 
He  has  an  earthly  people,  Saints  which  will  receive  and 
possess  with  Him  that  kingdom  which  will  fill  the  whole 
earth.  These  Saints  are  the  Godfearing  Jews,  who  pass 
through  the  great  tribulation  and  inherit  the  blessings  and 
promises  which  God  gave  through  their  own  prophets. 

Another  important  matter  is  the  little  horn  of  whom 
now  Daniel  hears  more  fully.  The  ten  horns  are  kings  and 
the  little  horn  in  their  midst  will  be  the  final  imperial  head 
of  the  revived  Roman  empire,  that  world  domineering 
person  of  whom  we  read  repeatedly  in  the  Word  of  God. 
He  must  be  distinguished  from  another  one,  the  personal 
anti-Christ,  the  man  of  sin  and  son  of  perdition.  In  Rev- 
elation the  revived  Roman  Empire  is  seen  in  chapter  xiii: 
1-10,  and  the  second  beast  which  John  saw  rising  from  the 


THE  PROPHET  DANIEL  27 

sea  is  the  false  Christ  having  two  horns  like  a  lamb  but 
speaking  like  a  dragon  (Rev.  xiii:ll,  etc.).  A  closer  study 
of  these  coming  leaders  of  the  end  time  is  needed  to  under- 
stand the  details;  here  we  but  point  the  way.  Our  larger 
work  on  Daniel  will  give  help  on  all  these  chapters. 

CHAPTER  VIII. 
THE  RAM  AND  THE  HE-GOAT. 

1.  The  Vision.     Verses  1-14. 

2.  The  Interpretation  of  the  Vision.     Verses  15-27. 

1.  The  Vision:  Verses  1-14.  Beginning  with  this  chapter 
to  the  end  of  the  book  prophecy  will  lead  us  mostly  upon 
Jewish  ground.  While  some  of  these  prophecies  were  ful- 
filled in  the  past,  most  of  them  are  related  to  the  future 
when  the  great  end  fulfillment  takes  place  before  tlie  coming 
of  the  Son  of  Man  in  the  clouds  of  heaven  to  receive  the 
kingdom.  The  phrases  "the  latter  times,"  "the  time  of  the 
end,"  "in  the  last  end  of  the  indignation,"  appear  several 
times  in  these  chapters.  These  phrases  describe  the  same 
period  of  time  mentioned  in  the  seventh  chapter,  "a  time, 
times  and  dividing  of  times;"  the  1,260  days  or  43  months 
in  the  book  of  Revelation.  It  is  the  great  tribulation 
which  is  recorded  in  the  last  chapter  of  this  book. 

The  time  and  place  of  the  vision  in  this  chapter  are  given 
in  the  beginning.  The  Ram,  according  to  divine  inter- 
pretation (verses  15,  etc.),  is  the  Medo-Persian  monarchy 
— the  silver  kingdom,  the  kingdom  also  typified  by  the  bear. 
The  He-goat  with  a  notable  horn  is  the  Graeco-Macedonian 
monarchy  and  the  notable  horn  is  Alexander  the  Great. 
In  334  B.  C,  Alexander  leaped  like  a  swift  he-goat  across 
the  Hellespont  and  fought  his  successful  battles,  then 
pushed  on  to  the  banks  of  the  Indus  and  the  Nile  and  then 
onward  to  Shushan.  The  great  battles  of  the  Granicus, 
Issus  and  Arbella  were  fought,  and  he  stamped  the  power 
of  Persia  and  its  King,  Darius  Codomannus,  to  the  ground. 
He  conquered  rapidly  Syria,  Phoenicia,  Cyprus,  Tyre, 
Gaza,  Egypt,  Babylonia,  Persia.  In  329  he  conquered 
Bactria,  crossed  the  Oxus  and  Jaxaitis  and  defeated  the 


28  THE  PROPHET  DANIEL 

Scythians.  And  thus  he  stamped  upon  the  ram  after 
having  broken  its  horns.  But  when  the  he-goat  had  waxed 
very  great,  the  great  horn  was  broken.  This  predicted  the 
early  and  sudden  death  of  Alexander  the  Great.  He  died 
after  a  reign  of  12  years  and  eight  months,  after  a  career 
of  drunkenness  and  debauchery  in  323  B.  C.  He  died 
when  he  was  but  32  years  old.  Then  four  notable  ones 
sprang  up  in  the  place  of  the  broken  horn.  This  too  has 
been  fulfilled,  for  the  empire  of  Alexander  was  divided  into 
four  parts.  Four  of  the  great  generals  of  Alexander  made 
the  division  namely,  Cassander,  Lysimachus,  Seleucus  and 
Ptolemy.  The  four  great  divisions  were,  Syria,  Egypt, 
Macedonia  and  Asia  Minor. 

Then  a  little  horn  appeared  out  of  one  of  these  divisions; 
it  sprung  up  out  of  Syria.  This  little  horn  is  of  course  not 
the  little  horn  mentioned  in  the  previous  chapter,  for  the 
little  horn  in  Daniel  vii  has  its  place  in  connection  with  the 
fourth  beast  (Rome),  while  this  one  comes  from  a  division 
of  the  third  beast,  the  Graeco-Macedonian  monarchy. 

History  does  not  leave  us  in  doubt  of  how  and  when  this 
great  prophetic  vision  was  fulfilled.  This  little  horn  is  the 
eighth  king  of  the  Seleucid  dynasty.  He  is  known  by  the 
name  of  Antiochus  Epiphanes;  after  his  wild  and  wicked 
deeds  he  was  called  Epimanes,  the  madman.  Long 
before  he  invaded  the  pleasant  land  (Israel's  land),  Daniel 
saw  what  he  would  do.  He  conquered  Jerusalem.  He 
took  away  the  daily  sacrifice  in  the  temple  and  offered  a 
swine  and  swine's  blood  upon  the  altar.  He  introduced 
idol  worship,  devastated  the  whole  land  and  killed  some 
100,000  Jews. 

^  In  verses  13-14  is  an  angelic  conversation.  The  2,300 
days  (literal  days)  cover  just  about  the  period  of  time 
during  which  Antiochus  did  his  wicked  deeds.  When  they 
were  ended  Judas  Maccabaeus  cleansed  the  sanctuary 
about  December  25,  165  B.  C. 

We  believe  these  2,300  days  are  therefore  literal  days 
and  have  found  their  literal  fulfillment  in  the  dreadful  days 
of  this  wicked  king  from  the  North.     There  is  no  other 


THE  PROPHET  DANIEL  29 

meaning  attached  to  these  days  and  the  foolish  speculations 
that  these  days  are  years,  etc.,  lacks  scriptural  foundation 
altogether.  Such  views  and  fanciful  interpretations  bring 
the  study  of  Prophecy  into  disrepute.  We  have  special  ref- 
erence to  the  Seventh  Day  Adventist  delusion.  They 
teach  the  abominable  falsehood  that  the  Lord  Jesus  Christ 
did  not  enter  into  the  Holiest  till  the  year  1844  had  been 
reached,  because  this  is  according  to  their  reckoning  2,300 
years  after  Cyrus  had  issued  the  command  to  build  the 
temple.  That  this  is  a  denial  of  the  Gospel  itself  and  Sat- 
anic is  self-evident. 

2.  The  Interpretation  of  the  Vision:  Verses  15-27.  Gab- 
riel is  the  interpreter  of  the  whole  vision.  It  should  be 
carefully  studied.     It  points  to  a  future  fulfillment. 

Gabriel  told  Daniel  that  the  vision  has  a  special  meaning 
for  the  time  of  the  end.  Four  different  expressions  are 
used  to  denote  the  time  of  the  final  fulfillment  of  the  vision : 
(1)  "The  time  of  the  end,"  viii:17.  (2)  "The  last  end  of 
the  indignation,"  viii:19.  (3)  "The  latter  time  of  their 
kingdom"  viii:23.  (4)  "When  the  transgressors  are  come 
to  the  full,"  verse  23. 

Once  more,  at  the  close  of  the  age,  before  the  Lord  comes 
in  visible  glory,  in  the  days  of  the  great  tribulation,  the 
time  of  Jacob's  trouble,  an  invasion  from  the  North  takes 
place.  Israel's  land  will  once  more  undergo  the  horrors 
of  a  devastation,  foreshadowed  by  Antiochus  Epiphanes. 
The  King  of  the  North,  as  he  is  also  called  in  Isaiah's  pro- 
phecy, "the  Assyrian,"  will  do  this  work.  For  details  and 
other  prophecies  relating  to  this  coming  event  see  our 
exposition  of  Daniel,  pages  102-118. 

CHAPTER  IX. 
THE  PROPHECY  OF  THE  SEVENTY  WEEKS. 

1.  The  Time  and  Occasion  of  Daniel's  Prayer.     Verses  1-2. 

2.  The  Prayer.     Verses  3-19. 

3.  The  Answer  and  the  Prophecy  of  the  Seventy  Weeks.    Verses 
20-27. 

1.  The  Time  and  Occasion  of  Daniel's  Prayer.  Verses 
1-2.     It  was  in  the  first  year  of  Darius,  of  the  seed  of  the 


30  THE   PROPHET  DANIEL 

Medes,  that  Daniel  understood  by  the  sacred  writings  of 
his  people,  especially  by  the  prophecy  of  Jeremiah,  that 
the  end  of  the  years  of  the  captivity  was  at  hand.  The 
promises  in  the  Word  of  God  led  him  at  once  to  seek  the 
face  of  the  Lord  and  he  poured  out  a  wonderful  prayer  in 
His  presence. 

2.  The  Prayer:  Verses  3-19.  It  has  three  parts.  Verses 
4-10:  Confession  of  the  failure  of  his  people  and  acknow- 
ledgment of  God's  covenant  mercies.  Verses  11-14:  The 
deserved  curse  as  written  in  the  law  of  Moses.  Verses  15-19 : 
Pleadings  for  mercy  to  turn  away  His  anger  and  to  remem- 
ber His  city,  Jerusalem  and  His  people.  Throughout  this 
prayer  we  read  how  completely  he  identified  himself  with 
the  sins,  the  failure,  the  shame  and  the  judgment  of  the 
people  of  God.  This  is  remarkable.  As  we  have  seen  from 
the  first  chapter,  he  was  brought  to  Babylon  when  quite 
young  and  belonged  even  then  to  the  believing,  God  fearing 
element  of  the  nation.  Yet  he  speaks  of  the  nation's  sins, 
their  rebellion,  their  transgressions  of  the  law  and  their 
wicked  deeds  as  if  they  belonged  to  him.  Of  all  the  Bible 
characters  Daniel  appears  as  the  purest.  The  failures  of 
Abraham,  Moses,  Aaron,  David  and  others  are  recorded, 
but  Daniel  appears  with  no  flaw  whatever  in  his  character. 
As  far  as  the  record  goes  he  was  a  perfect  man.  Of  course 
he  too  was  "a  man  of  like  passions"  as  we  are,  and  as  such 
a  sinner.  Yet  this  devoted  and  aged  servant  with  such  a 
record  of  loyalty  to  God  and  to  His  laws  confesses  all  the 
people's  sins  and  the  curse  and  shame,  which  came  upon 
them  as  His  own. 

3.  The  Answer  and  the  Prophecy  of  the  Seventy  Weeks: 
Verses  20-27.  The  prayer  was  not  ended.  How  near 
heaven  is  may  be  learned  from  verses  20-32.  Heaven  is 
not  far  away,  for  there  is  no  space  and  no  distance  with 
God.  When  Daniel  began  his  confession  and  humiliation 
the  Lord  called  Gabriel  and  instructed  him  what  he  should 
tell  the  praj'ing  prophet,  and  then  Gabriel  was  caused  to 
fly  swiftly  through  the  immeasurable  space,  and  before 
Daniel    ever   reached    the    "Amen"    the   messenger   stood 


THE   PROPHET  DANIEL  31 

before  him  and  stopped  his  prayer.  What  blessed  assur- 
ance! The  moment  we  pray  in  the  Spirit  and  in  His  Name 
our  voices  are  heard  in  the  highest  heaven. 

We  give  a  corrected  text  of  the  great  prophecy,  perhaps 
the  greatest  in  the  entire  prophetic  Word. 

Seventy  weeks  are  apportioned  out  upon  thy  people  and  upon  thy 
holy  city  to  finish  the  transgression  and  to  make  an  end  of  sins,  and  to 
cover  iniquity,  and  to  bring  in  the  righteousness  of  the  ages,  and  to 
seal  the  vision  and  prophet,  and  to  anoint  the  holy  of  holies.  Know 
therefore  and  understand:  From  the  going  forth  of  the  word  to  re- 
store and  to  rebuild  Jerusalem  unto  Messiah,  the  Prince,  shall  be 
Seven  Weeks  and  Sixty-two  Weeks.  The  street  and  the  wall  shall  be 
built  again,  even  in  troublous  times.  And  after  the  Sixty-two  Weeks 
shall  Messiah  be  cut  off,  and  shall  have  nothing;  and  the  people  of  the 
prince  that  shall  come  shall  destroy  the  city  ^nd  the  sanctuary;  and 
the  end  thereof  shall  be  with  overflow,  and  unto  the  end  war,  the 
desolations  determined.  And  he  shall  confirm  a  covenant  with  the 
many  for  one  week;  and  in  the  midst  of  the  week  he  shall  cause  the 
sacrifice  and  the  oblation  to  cease  and  because  of  the  protection  of 
abominations  there  shall  be  a  desolator,  even  until  the  consummation 
and  what  is  determined  shall  be  poured  out  upon  the  desolator 
(verses  24-27). 

The  literal  translation  of  the  term  "seventy  weeks"  is 
"seventy -sevens."  Now,  this  word  "sevens"  translated 
"weeks"  may  mean  "days"  and  it  may  mean  "years." 
What  then  is  meant  here,  seventy  times  seven  days  or 
seventy  times  seven  years?  It  is  evident  that  the  "sevens" 
mean  year  weeks,  seven  years  to  each  prophetic  week. 
Daniel  was  occupied  in  reading  the  books  and  in  prayer 
with  the  seventy  years  of  the  Babylonian  captivity.  And 
now  Gabriel  is  going  to  reveal  to  him  something  which  will 
take  place  in  "seventy -sevens,"  which  means  seventy  times 
seven  years.  The  proof  that  such  is  the  case  is  furnished 
by  the  fulfillment  of  the  prophecy  itself.  Now  seventy- 
seven  years  makes  490  years. 

What  is  to  be  accomplished.  Verse  24  gives  the  great 
things  which  are  to  be  accomplished  during  these  seventy- 
year  weeks  or  490  years.  They  are  the  following:  (1)  To 
finish  the  transgression.  (2)  To  make  an  end  of  sins. 
(3)  To  cover  iniquity,     (4)  To  bring  in  the  righteousness 


32  THE  PROPHET   DANIEL 

of    ages.     (5)  To    seal    the    visiou    and    prophet.     (6)  To 
anoint  the  Holy  of  Holies. 

It    must    be  borne  in  mind  that  these   things  concern 
exclusively  Daniel's  people  and  not  Gentiles  but  the  holy 
city  Jerusalem.     It  is  clear  that  the  finishing  of  transgres- 
sion, the  end  of  sins  and  the  covering  of  iniquity  has  a 
special  meaning  for  Israel  as  a  nation. 

Now,  these  seventy  year-weeks  are  divided  into  three 
parts.  The  first  part  consists  in  seven  weeks,  that  is  seven 
times  seven,  49  years.  During  these  49  years  the  street 
and  the  wall  of  Jerusalem  was  to  be  rebuilt  and  the  complete 
restoration  accomplished.  The  reckoning  of  this  time 
begins  in  the  month  Nisan,  445  B.  C,  when  the  command 
was  given  (Nehemiah  ii).  Then  follows  the  second  division 
consisting  of  62  weeks  of  years,  that  is  sixty-two  times 
seven,  434  years.  At  the  close  of  these  434  years,  or  483 
years  reckoned  from  the  month  Nisan  in  445  B.  C,  Messiah 
the  Prince  should  be  cut  off  and  have  nothing.  Messiah 
the  Prince  is  none  other  than  the  Lord  Jesus  Christ.  Here 
then  is  a  startling  prediction  of  the  death  of  Christ,  the 
Messiah  rejected  by  His  people  and  not  receiving  the  king- 
dom which  belongs  to  Him  as  the  Son  of  David.  The 
sixty-two  weeks,  or  434  years,  expired  on  the  day  our  Lord 
rode  into  Jerusalem  for  the  last  time;  during  that  week  He 
was  crucified.* 


*For  full  proof  see  "The  Coming  Prince,"  by  Anderson,  and  our  book 
on  the  Prophet  Daniel. 


THE  PROPHET  DANIEL 


33 


a) 

"fl 

V 

a) 

a 

Q> 

a 

^^ 

*^ 

:^ 

ja 

'X, 

a 

If 

a 

d 

a 

0 

c 

H 

Cl 

« 

a 

> 

CI 

o 

First  half,  3J-2  years, 
1260  days 


n 
C 

.2 

a 

m 

•0 

c 

a 

i 

d 

Q 

J3 

o 

c 

O 

w 

"O 

0 

m 

a 

.« 

a 

V 

c 

0. 

3 

c 

3 

T3 

d 

ct 

m 

-^ 

S 

01 

£ 
b 

B 

£ 

3 

01 

o 

a 

o 

"0 

H 

-M 

o 

B 

a 

o 

a 

o 

c 

a  < 
o 

o 

3 

■> 

3 
O 

u 

IV 

x: 

■0 

Second  half,  SJ^j   years, 

1260    days 
The  Great  Tribulation. 


o  I 


O 


End  of  69th  week,  April  10,  32  A.D. 


"V 

T3 

a 

a 

03 

a 

V 

»] 

1- 

^ 

o 

4) 

c» 

^ 

n 

4J 

> 

o 

T3 

to 

ii 

O 

a 

0) 

a) 

eS 

P 

0) 

d 

1^ 

o 

»H 

XJ 

3 

1 

V 

05 

> 

S 

ja 

u 

TJ 

ee 

01 

o 

in 

TS 

c 

01 

1> 

ce 

>. 

o. 

fn 

.£3 

cU 

o 

*■> 

OJ 

^ 

O 

u 

(1> 

01 

0) 

> 

a> 

^ 

J3 

1 

«; 

^ 

a 
o 

-o 

,a 

rt 

"O 

*tn 

ra      Q 


49  years  later  the  street  and  wall  built. 

Artaxerxes  in  the  month  Nisan  gives  edict  to 

rebuild  Jerusalem  445  B.C. 


>, 

«} 

Ol 

M 

n, 

a 

a 

o 

o 

o 

U* 

u 

■*-> 

a 

on 
4) 

(4 

a 

a 

c« 

o 

0> 

O 

> 

a 

O! 

o 

a 

< 

;2; 

V 

0 

-o 

J3 

JS 

6x; 

2 

ii 

tf 

3 

a 

cS 

c9 

tn 

X 

V 

a 

o 

> 

'a 

-o 

H-i 

tn 

ec 

be 

B 

o> 

.1-1 

j3 

V 

it 

C-H 

V 

JS 

T3 

a 

^ 

O 

a 

*A 

4-> 

03 

u 

> 

•*-> 

0> 

•o 

S 

V 

o> 

^ 

M 

a 

3 

"o 

g 

0) 

o 

73 

^ 

a 

T) 

01 

■o 

K 

a 

0> 

-43 

.R 

o 

H 

0/ 

9 

34  THE  PROPHET  DANIEL 

Then  we  have  a  remarkable  prediction  concerning  the 
fate  of  Jerusalem  after  the  nation  rejected  the  Lord  Jesus 
Christ:  "And  the  people  of  the  Prince  that  shall  come 
shall  destroy  the  city  and  the  sanctuary ;  and  the  end  thereof 
shall  be  with  an  overflow,  and  unto  the  end  war,  the  deso- 
solations  determined."  Who  is  "the  Prince  that  shall 
come?"  Expositors  have  erred  seriously  in  making  of  this 
prince  the  Lord  Jesus  Christ.  This  Prince  is  not  our  Lord. 
It  is  the  little  horn  predicted  in  Daniel  vii  to  rise  out  of  the 
Roman  Empire  in  the  time  of  the  end,  when  the  Roman 
Empire  is  revived  politically  and  has  its  ten  horns.  There- 
fore "the  people  of  the  prince  that  shall  come"  are  the 
Roman  people.  Here  then  is  a  prediction  that  the  Romans 
were  to  take  the  city  and  burn  the  sanctuary.  How  liter- 
ally this  has  been  fulfilled!  And  all  this  was  revealed  when 
the  Roman  Empire  was  not  yet  in  existence.  Such  are 
the  marvels  of  Divine  prophecy.  After  that  there  are  to 
to  be  wars  and  desolations  for  Jerusalem  and  the  Jewish 
people.  It  is  the  same  that  our  Lord  predicted  when  He 
said:  "They  shall  fall  by  the  edge  of  the  sword,  and  shall 
be  led  away  captive  into  all  nations"  (Luke  xxi:24). 

But  all  this  leaves  seven  years,  that  is  one  week,  un- 
accounted for.  We  have  up  to  now  483  weeks,  and  there  are 
to  be  490  years.  The  last  week  of  seven  years  is  still  future. 
The  course  of  the  Jewish  age  was  interrupted.  It  is  an 
unfinished  age.  Between  the  483  years  which  ended  when 
the  nation  rejected  the  Lord  of  glory  and  the  beginning  of 
the  last  seven  years  of  the  Jewish  age,  this  last  year-week 
is  this  present  age,  the  unreckoned  period  of  time  during 
which  God  does  His  great  work  in  sending  forth  the  Gospel 
of  His  Grace  to  the  Gentile  nations,  to  gather  out  of  them 
a  people  for  His  Name.  This  age  of  Grace  is  still  on  but 
it  will  end  some  day  when  God's  purpose  is  accomplished. 
Then  the  true  church  will  be  gathered  home  to  glory  and 
the  I>ord  will  turn  again  to  His  people  Israel  and  the  last 
week  of  Daniel  will  pass  into  history.  During  these  seven 
years  the  Prince  that  shall  come,  the  little  horn  of  Daniel  vii, 
will  enter  into  a  covenant  with  the  Jewish  people.    Not  with 


THE   PROPHET  DANIEL  35 

all  of  them,  for  there  is  a  remnant  of  godly  Jews  who  will 
not  accept  this  one  (indicated  by  the  expression  "the  many" 
— see  correct  translation).  In  the  middle  of  the  week  he 
breaks  that  covenant  and  the  result  will  be  the  great  trib- 
ulation, the  time,  times  and  half  of  a  time,  1,260  days,  42 
months  of  Daniel  vii  and  Rev.  xiii.  When  this  great 
tribulation  ends  the  Lord  Jesus  Christ  comes  back  and  the 
great  things  mentioned  in  verse  24  will  be  accomplished. 

CHAPTER  X. 
THE  PREPARATION  FOR  THE  FINAL  PROPHECY. 

This  chapter  contains  the  preface  to  the  final  great  pro- 
phecies as  found  in  the  last  two  chapters  of  this  book.  The 
certain  man  who  appeared  unto  Daniel  at  the  banks  of  the 
river  Hiddekel  (Tigris)  was  the  Lord.  Compare  with 
Revelation  i,  where  John,  the  beloved  disciple,  beheld  Him 
in  a  vision  of  glory.  Daniel's  vision  is  a  pre-incarnation 
vision  of  the  same  One  whom  John  beheld  after  His  resur- 
rection and  in  His  glorified  humanity. 

The  delayed  answer  by  the  angelic  messenger  is  explained 
by  the  power  of  darkness.  A  powerful  demon-prince,  a 
Satanic  agency,  having  control  over  Persia,  so  that  he 
claimed  the  title  the  prince  of  Persia,  kept  back  the  answer. 
Then  the  prophet  was  strengthened. 

CHAPTER  XI. 

THE  WARS  OF  THE  PTOLEMIES  AND  SELEUCIDAE  PREDICTED, 

THE  COMING  EVENTS  OF  THE  END. 

1.  The  Wars  of  the  Ptolemies  and  Seleucidae.     Verses  1-35. 

2.  The  Time  of  the  End.     The  Man  of  Sin.     Verses  36-45. 

1.  The  Wars  of  the  Ptolemies  and  Seleucidae:  Verses 
1-35.  Here  we  have  history  prewritten  and  the  greater 
part  of  this  chapter  (verses  2-35)  is  fulfilled  historically. 
So  accurate  are  these  predictions  and  their  subsequent  ful- 
fillment that  the  enemies  of  "the  Scripture  of  Truth"  have 
declared  that  it  could  never  have  been  written  by  Daniel 
several  hundred  years  before  these  persons  came  into  exist- 
ence and  fought  their  battles.     The  pagan  Porphyry  in  the 


36  THE   PROPHET  DANIEL 

third  century  in  his  "Treatise  against  Christians"  bitterly 
attacked  the  belief  that  Daniel  wrote  these  predictions. 
He  argued  that  all  was  written  after  the  events  had  taken 
place.  The  same  arguments  are  used  by  the  critics.  Such 
is  this  most  subtle  infidelity  that  it  can  make  use  of  the 
statements  of  a  poor  heathen  in  opposition  to  the  divine 
revelation. 

The  prophecies  given  here  were  minutely  fulfilled  during 
the  years  301  B.  C,  to  168  B.  C.  History  verifies  every- 
thing. The  history  covers  a  good  part  of  the  Persian  and 
Graeco-Macedonian  Empires,  but  mostly  the  wars  of  the 
Ptolemies  and  Seleucidae.  Artaxerxes,  Darius,  Alexander 
the  Great,  Ptolemy  Lagris,  the  King  of  the  South,  Ptolemy 
Euergetes,  Seleucus  Calinicus,  Ptolemy  Philopater,  Antiochus 
Epiphanes,  even  the  Roman  fleet  (the  ships  of  Chittim), 
all  enter  into  this  prophecy.  A  detailed  exposition  of  the 
prophecy  and  its  fulfillment  would  fill  many  pages.  (See 
the  Exposition  on  Daniel  pages  168-179). 

Before  we  pass  on  we  desire  to  say  again  that  all  in  these 
verses  we  have  briefly  followed  has  been  historically  fulfilled. 
We  point  out  a  mistake  in  which  some  have  fallen.  In 
verse  31  we  read  of  "the  abomination  that  maketh  desolate." 
Our  Lord  in  His  Olivet  discourse  (Matthew  xxiv:15)  said: 
"When  ye  therefore  shall  see  the  abomination  of  desolation, 
spoken  by  Daniel  the  prophet,  stand  in  the  holy  place 
(whoso  readeth  let  him  understand)."  Some  believe  that 
when  our  Lord  spoke  these  words  he  referred  to  Daniel  xi: 
31,  and  that  this  is  the  abomination  of  desolation.  This  is 
not  quite  correct.  The  abomination  that  maketh  desolate 
of  verse  31  is  past  and  happened  in  the  days  of  the  atrocities 
committed  by  Antiochus  Epiphanes.  The  abomination  of 
desolation  to  which  our  Lord  refers  is  mentioned  in  chapter 
xii:ll,  and  it  points,  as  we  shall  find  later,  to  the  abomination 
set  up  by  the  Antichrist,  the  second  beast,  in  the  middle  of 
the  week.  The  typical  meaning  of  Antiochus  Epiphanes 
and  his  crimes  in  the  land  of  Judea  and  against  Jerusalem 
we  have  already  learned  in  connection  with  chapter  viii. 

2.  The  Time  of  the  End.    The  Man  of  Sin:  Verses  36- 


THE  PROPHET  DANIEL  37 

45.  The  time  of  the  end  is  mentioned  in  verse  35.  What  is 
to  befall  Daniel's  people  in  the  latter  days  as  Daniel  was 
told  in  chapter  x  :4  is  now  revealed.  Between  verses  35  and 
36  we  must  put  a  long  and  unreckoned  period  of  time.  An- 
tiochus  Epiphanes  and  the  victorious  Maccabees  end  the 
historical  fulfillment  of  the  predictions  of  the  great  proph- 
ecies in  the  first  part  of  this  chapter,  and  since  then  over 
2,000  years  have  come  and  gone  and  the  fulfillment  of  verses 
36-45  have  not  yet  been.  First  we  read  of  a  wilful  King. 
Who  is  this  king  so  fully  pictured  in  verses  36-45? 

Many  expositors  of  Daniel  apply  this  passage  to  Antiochus 
Epiphanes,  because  they  see  not  the  important  interval 
which  exists  between  verses  35  and  36.  However,  a  closer 
examination  of  the  description  of  this  King  shows  that  he 
cannot  be  Antiochus.  He  is  another  person  altogether,  and 
as  we  shall  see  later,  will  be  a  Jew  and  assume  Kingly  honors 
in  the  midst  of  the  Jewish  people.  Antiochus  was  a  Gentile. 
Others  again  identify  this  King  with  the  first  beast  in 
Revelation  xiii,  and  say  that  the  head  of  the  revived  Roman 
Empire,  one  like  Napoleon  I  is  meant,  while  others  see  here 
a  reference  to  the  pope  in  Rome.  And  whether  the  head 
of  the  Roman  power,  or  the  pope,  or  perhaps  Mohammed, 
the  term  Antichrist  is  freely  applied  to  each.  Those  who  see 
the  Papacy  here  and  the  Romish  corruption  make  some 
startling  applications  which  are  extremely  fanciful. 

The  Wilful  King  is  the  x\ntichrist.  The  Jewish  people 
rejected  their  King,  the  Messiah,  who  came  to  His  own, 
the  Lord  Jesus  Christ.  Our  Lord  told  the  Jews:  "I  am 
come  in  my  Father's  name,  and  ye  receive  me  not;  if  another 
shall  come  in  his  own  name,  him  ye  will  receive"  (John  v:43). 
This  other  one  has  not  yet  come.  We  have  his  photograph 
here.  He  appears  in  Israel's  land  in  the  time  of  the  end 
as  a  counterfeit  Messiah  and  takes  also  the  place  of  King 
in  their  midst.  This  wilful  King,  the  personal  Antichrist 
who  deceives  the  apostate  mass  of  the  Jewish  people,  is  re- 
peatedly mentioned  in  the  Old  Testament  prophetic  Word. 
Isaiah  speaks  of  him  and  his  end  (Isa.  xxx:33,  lvii:9). 
Zechariah  calls  him  "the  idol  shepherd"  (Zech.  xi:15-17). 


38  THE  PROPHET  DANIEL 

He  is  repeatedly  mentioned  in  the  Psalms  as  "the  wicked 
ninn" — "the  man  of  the  earth" — "the  bloody  and  deceitful 
man."  In  the  Book  of  Revelation  he  appears  as  the  second 
beast  out  of  the  land  (Palestine)  (Rev.  xiii:ll-17).  The  two 
horns  like  a  lamb  as  he  is  described  there  show  clearly  that 
he  imitates  Christ.  He  has  the  spirit  of  the  dragon  and 
appears  as  a  religious  leader,  for  this  reason  he  is  also  called 
"the  false  prophet"  in  the  Book  of  Revelation  (chapters 
xvi:13,  xix:20,  xx:10). 

In  the  New  Testament  he  is  called  in  the  writings  of  John 
"the  Antichrist".  (See  1  John  ii:18-22,  iv:3;  2  John  7). 
Another  great  prophecy  of  the  same  person  is  found  in 
2  Thess.  ii,  where  he  is  called  "tlie  man  of  sin,  the  son  of 
perdition."  The  early  church  believed  that  this  evil  person 
will  be  a  real  man,  a  Jew,  and  be  energized  by  Satan.  That 
he  is  the  papal  system  or  something  else  was  invented  later. 

In  verses  40-45  we  have  a  prophecy  of  the  wars  and  con- 
flicts during  the  time  of  the  end.  The  false  King,  Israel's 
false  Messiah,  the  Antichrist,  plays  an  important  part  in 
these  conflicts.  Then  there  are  the  kings  of  the  South  and 
of  the  North.  The  king  of  the  South  comes  out  of  Egypt. 
His  antagonist  is  the  king  of  the  North.  The  king  of  the 
South  will  be  overthrown  by  the  powerful  king  of  the  North, 
the  same  who  is  typified  by  the  Antiochus  Epiphanes.  (Read 
about  this  invasion  in  Joel  ii  and  Zechariah  xiv.) 

While  the  King  of  the  North  and  his  proud  hosts  are  thus 
overthrown  by  the  Army  of  the  Lord,  what  becomes  of  the 
wilful  King,  the  Antichrist  in  the  City.?^  The  King  of  the 
North  cannot  touch  him.  But  the  Lord  Himself  will  deal 
with  that  wicked  one.  "Whom  the  Lord  shall  consume  with 
the  spirit  of  His  mouth,  and  shall  destroy  with  the  bright- 
ness of  His  coming"  (2  Thess.  ii:8).  Thus  ends  the  great 
conflict  of  the  time  of  the  end.  The  eternal  abode  of  the 
Satanic  instruments  of  the  time  of  the  end,  the  beast,  that 
coming  Prince,  the  Antichrist  and  the  King  of  the  North 
will  be  the  lake  of  fire. 


THE  PROPHET  DANIEL  39 

CHAPTER  XII. 
THE    GREAT    TRIBULATION    AND    ISRAEL'S    DELIVERANCE. 

"And  at  that  time."  What  time?  The  time  of  the  end, 
the  time  of  trouble  such  as  never  was  before;  the  same  time 
to  which  our  Lord  refers  in  Matthew  xxiv:21. 

Michael,  the  great  prince  which  standeth  for  the  Jewish 
people,  is  now  also  mentioned  again.  He  will  stand  up  and 
take  a  leading  part  in  the  events  of  that  time.  From  the 
Book  of  Revelation  v/e  learn  (chapter  xii)  that  there  will  be 
war  in  heaven,  that  is  where  Satan  has  his  dominion  now 
as  the  prince  of  the  power  of  the  air.  Michael,  assisted  by 
his  angels,  will  cast  out  the  great  dragon,  the  devil  and  his 
angels.  They  will  be  forced  down  to  the  earth.  Then  when 
Satan  and  his  angels  are  cast  out  the  great  tribulation  will 
be  instituted  (Rev.  xii:12).  Michael  will  stand  up  in  another 
sense  and  take  a  definite  part  in  the  deliverance  of  Daniel's 
people.    It  is  not  fully  revealed  what  that  will  be. 

The  deliverance  of  which  we  read  in  these  verses  and  the 
awakening  of  those  "who  sleep  in  the  dust  of  the  earth" 
has  likewise  been  grossly  misinterpreted.  Because  exposi- 
tors have  not  seen  the  application  of  all  this  to  the  Jews  in 
their  future  history  in  the  land,  they  have  read  the  church 
in  here,  and  even  what  they  term  a  general  resurrection 
on  a  general  judgment  day.  But  we  shall  see  now  what  is 
meant  by  the  deliverance  of  Daniel's  people. 

Physical  resurrection  (as  so  often  stated:  a  general  resur- 
rection) is  not  taught  in  the  second  verse.  Physical  resur- 
rection is  used  as  a  figure  of  the  national  revival  of  Israel 
in  that  day.  They  have  been  sleeping  nationally  in  the  dust 
of  the  earth,  buried  among  the  Gentiles.  But  at  that  time 
there  will  take  place  a  national  restoration,  a  bringing  to- 
gether of  the  house  of  Judah  and  of  Israel.  It  is  the  same 
figure  as  used  in  the  vision  of  the  dry  bones  in  Ezekiel  xxxvii. 
This  vision  is  employed  by  the  men,  who  have  invented  the 
theory  of  a  second  chance  and  larger  hope  for  the  wicked 
dead  to  back  up  their  evil  teaching,  but  anyone  can  see  that 
it  concerns  not  the  Gentiles  but  the  Jewish  people  and  that 
it  is  not  a  bodily  resurrection^  but  a  national  revival  and 


40  THE  PROPHET  DANIEL 

restoration  of  that  people.  Their  national  graves,  not  literal 
burying  places,  will  be  opened  and  the  Lord  will  bring  them 
forth  out  of  all  the  countries  into  which  they  have  been 
scattered. 

There  will  be  two  classes,  the  godly  and  the  ungodly.  The 
ungodly  accept  the  false  Messiah,  and  in  their  national 
revival,  shame  and  everlasting  contempt  awaits  them,  while 
the  others,  the  godly,  will  enjoy  life  in  the  kingdom.  The 
wise  in  verse  3  are  the  Jewish  teachers  and  witnesses  in  the 
endtime,  those  which  compose  the  godly  remnant.  A  special 
reward  will  be  theirs  during  the  kingdom,  they  shall  shine 
as  the  stars  forever.  The  same  holds  good,  only  in  a  higher 
sense  for  all  those  who  are  witnesses  for  Him  during  this  age, 
who  are  faithful  to  Christ. 

Then  Daniel  is  addressed  and  beholds  angels  once  more, 
as  well  Him  who  appeared  clothed  in  linen,  none  other  than 
the  Lord.     Then  Daniel  asked  his  final  question. 

Verses  11-12  have  puzzled  many  readers  of  the  book. 
Different  theories  are  given. 

But  what  is  the  meaning  of  these  1,290  and  1,335  daj's? 
Can  there  be  anything  plainer  than  the  fact  that  these  1,290 
and  1,335  days  are  literal  days?  \Mio  authorizes  us  to  make 
of  these  days  years?  By  what  process  of  exposition  are  we 
to  arrive  at  the  conclusion  that  "days"  mean  "years?"  It 
is  worse  than  folly  to  do  that. 

Now,  the  great  tribulation  lasts  for  1,260  days.  But  here 
we  have  30  days  or  a  whole  month  added.  The  Lord  will 
be  manifested  at  the  close  of  the  great  tribulation  of  1,260 
days,  31^2  years.  Matthew  xxiv:29-31  teaches  us  this.  The 
extra  month  will  in  all  probability  be  needed  to  make  pos- 
sible certain  judgment  events  especially  with  the  overthrow 
of  the  nations  which  came  against  Jerusalem  and  the  judg- 
ment of  nations  as  given  in  Matthew  xxv:31.  We  cannot 
speak  dogmatically  on  all  this.  But  certain  it  is  that  1,335 
days  after  the  Antichristian  abomination  had  been  set  up 
in  Jerusalem,  that  is,  75  days,  or  lYz  months  beyond  the 
time  of  the  great  tribulation,  the  full  blessing  for  Israel  and 
the  establishment  of  the  glorious  rule  of  Israel's  King,  the 


THE  PROPHET  DANIEL  41 

once  rejected  Lord  Jesus  Christ,  will  have  come,  for  it  is 
written,  "Blessed  is  he  that  waiteth  and  cometh  to  the 
thousand,  three  hundred  and  five  and  thirty  days."  This 
is  as  far  as  any  teacher  can  safely  go,  and  here  we  would  rest. 


HOSEA 


The  Prophet  Hosea 

INTRODUCTION 

The  Minor  Prophets  begin  with  the  Book  of  Hosea.  There  are 
twelve  of  these  books  which  are  called  by  the  name  "minor  prophets" 
not  because  their  contents  are  of  less  authority  than  the  preceding 
prophetic  books,  but  on  account  of  their  size.  The  Jews  considered 
them  one  book  and  the  Talmud  says  of  them,  "our  fathers  made  them 
one  book,  that  they  might  not  perish  on  account  of  their  littleness." 
The  term  "minor  prophets"  was  used  by  the  church  in  early  days. 
Augustinus  states:  "The  prophet  Isaiah  is  not  in  the  books  of  the 
twelve  prophets  who  are  therefore  called  minor,  because  their  discourses 
are  brief  in  comparison  with  those  who  are  called  "greater"  because 
they  composed  considerable  volumes."  Jewish  tradition  claims  that 
the  present  arrangement  was  made  by  the  great  synagogue  formed  by 
Ezra.  This  arrangement  is  not  chronological.  Joel  precedes  Hosea, 
while  Hosea,  Amos  and  Jonah  were  nearly  contemporary;  Obadiah  is 
diflBcult  to  place.  The  introduction  to  the  book  enters  into  the  question 
of  date.  Micah,  the  Morasthite,  ministered  between  the  years  757  and 
699  B.  C.  Nahum,  the  complement  and  counterpart  of  the  book  of 
Jonah,  also  prophesied  during  the  period  of  Isaiah.  Habakkuk  is  later 
than  the  preceding  prophets.  He  speaks  of  the  invasion  of  the  land  by 
the  Chaldeans  as  imminent;  his  prophetic  office  was  probably  exercised 
during  the  second  half  of  Manasseh's  reign.  Zephaniah  prophesied 
under  the  reign  of  Josiah,  between  642  and  611  B.  C.  Haggai,  Zech- 
ariah  and  Malachi  are  post-exilic. 


HOSEA  AND  HIS  TIMES 

The  first  verse  of  the  book  determines  the  period  of  Hosea.  He 
prophesied  while  Uzziah  was  reigning  in  Judah  and  Jeroboam  II  in 
Israel,  as  well  as  during  the  time  when  Jotham,  Ahaz  and  Hezekiah 
were  kings  over  Judah.  His  whole  prophetic  ministry  covers  probably 
over  seventy  years,  so  that  he  must  have  reached  a  very  old  age.  His 
prophecy  is  directed  almost  exclusively  to  the  house  of  Israel,  which  had 
degenerated  in  a  short  time  and  Hosea  lived  during  these  awful  years. 
Jeroboam  II  was  almost  the  last  king  who  ruled  by  the  appointment  of 
the  Lord.  After  him  kings  made  their  way  to  the  dottering  throne  of 
Israel  by  murdering  their  predecessors.  Shallum  slew  Zechariah; 
Menahem  slew  Shallum;  Pekah  killed  the  son  of  Menahem;  Hosea 
killed  Pekak.     All  was  anarchy  in  Israel. 

The  religious  conditions  were  still  worse.  Nearly  all  these  usurpers 
had   made   alliances   with   foreign   powers   which   resulted   in   the   in- 


46  THE  PROPHET  HOSEA 

troduction  of  the  immoral,  corrupt  Phoenician  and  Syrian  idolatry. 
The  first  Jeroboam  had  set  up  a  rival  worship  so  that  the  people  would 
not  go  to  Jerusalem  to  worship  in  the  divinely  appointed  way.  Jer- 
oboam had  been  in  Egypt  (1  Kings  xi:40;  xii:2)  where  he  had  seen 
nature  worshipped  in  the  form  of  a  calf.  This  worship  he  introduced 
in  the  identical  words  which  their  fathers  had  used  when  they  wor- 
shipped the  golden  calf  in  the  wilderness.  (See  Exodus  xxxii:4  and 
1  Kings  xii:28).  Outwardly  the  difiFerent  ceremonies  of  the  law,  the 
feasts  of  Jehovah,  the  new  moons  and  Sabbath  days,  the  sacrifices  and 
offerings  were  maintained,  but  all  was  a  corrupt  worship.  The  calf 
was  the  immediate  object  of  that  idolatrous  worship.  They  sacrificed 
to  the  calf  (1  Kings  xii:32);  they  kissed  the  calf  (Hosea  xiii:2)  and 
swore  by  these  idol-calves  (Amos  viii:4).  As  Dr.  Pusey  states:  "Calf- 
worship  paved  the  way  for  the  coarser  and  more  cruel  worship  of  nature, 
under  the  names  of  Baal  and  Ashtaroth,  with  all  their  abominations  of 
consecrated  child  sacrifices,  and  horrible  sensuality."  It  led  to  the 
most  awful  sins  and  degradation.  Here  is  a  description  of  the  moral 
conditions  prevailing  in  the  days  of  Hosea,  a  condition  brought  about 
by  the  false  worship  and  departure  from  God.  Hosea  and  Amos 
/  acquaint  us  with  it.  All  was  falsehood  (Hosea  iv:l;  vii:l,  3);  adultery 
(Hosea  iv:ll,  vii:4,  ix:10);  bloodshed  (Hosea  v:2;  vi:8);  excess  and 
luxury  were  supplied  by  secret  or  open  robbery  (Hosea  iv:2;  x:13; 
xi:12;  iv:ll;  vii:5;  vi:4-6;  Amosiv:!);  oppression  (Hosea  xii:7;  Amos 
iii:9-10);  false  dealing  (Hosea  xii:7;  Amos  viii:5);  perversion  of 
justice  (Hosea  x:5;  Amos  ii:6,  7);  grinding  of  the  poor  (Amos  ii:7, 
viii:6).  Adultery  was  consecrated  as  an  act  of  worship  and  religion 
(Hosea  iv:14).  The  people,  the  king  and  the  priests  were  all  steeped 
in  debauchery.  Corruption  had  spread  everywhere;  even  the  places 
once  sacred  through  Jehovah's  revelation.  Bethel,  Gilgal,  Gilead, 
Mizpah,  Shechem,  were  special  scenes  of  vileness  and  wickedness. 
Remonstrance  was  useless  for  the  knowledge  of  Jehovah  was  wilfully 
rejected;  they  hated  rebuke.  To  understand  the  message  of  Hosea 
and  Amos  these  conditions,  both  religious  and  moral,  must  be  fully 
understood. 

THE  MESSAGE  OF  HOSEA 

Like  the  message  of  other  prophets  Hosea's  message  is  one  of 
I  judgment  and  future  mercy.  He  announced  the  coming  judgment  as 
certain  and  irreversible.  They  were  to  be  led  away  into  captivity. 
His  sons  and  daughters  born  to  him  by  Gomer,  the  daughter  of 
Diblaim,  expressed  this  coming  judgment  in  their  names  which  were 
given  to  them  by  divine  direction.  "Lo-Ruhamah" — I  will  have  no 
mercy;  and  "Lo-Ammi" — not  my  people.  Then  he  announced  in  the 
name  of  the  Lord,  "I  will  cause  the  kingdom  of  the  house  of  Israel  to 
cease;"   "I  will  have  no  more  mercy  upon  the  house  of  Israel:"   "They 


THE  PROPHET  HOSEA  47 

shall  be  wanderers  among  the  nations;" — "They  shall  not  dwell  in  the 
Lord's  land;" — "Israel  is  swallowed  up;  she  shall  be  among  the  nations 
like  a  vessel  in  which  is  no  pleasure."     In  the  greater  portion  of  his 
message  there  is  an  exposure  of  the  people's  moral  condition  and  their  \ 
impenitent  state. 

But  there  is  also  the  message  of  mercy,  which  is  found  in  the  very 
beginning  of  the  book.  Here  are  a  few  of  these  comforting  words, 
which  still  await  their  fulfillment  in  the  day  when  they  shall  "seek  the 
Lord  their  God,  and  David  their  King  (the  Messiah);  and  shall  fear 
the  Lord  and  His  goodness  in  the  latter  days"  (iii:5): — "I  will  betroth 
her  to  me  forever;" — "They  shall  fear  the  Lord  and  His  goodness;" — 
"He  will  raise  us  up,  and  we  shall  live  in  His  sight;" — "Till  He  come  and 
rain  righteousness  upon  you;" — "I  will  ransom  them  from  the  power 
of  the  grave,  I  will  redeem  them  from  death;" — "I  will  heal  their  back- 
sliding;"— "I  will  be  as  the  dew  unto  Israel,  He  shall  grow  as  the  lily, 
and  cast  forth  its  roots  as  Lebanon." 

"It  belongs  to  the  mournful  solemnity  of  Hosea's  prophecy  that  he 
scarcely  speaks  to  the  people  in  his  own  person.  The  ten  chapters, 
which  form  the  center  of  the  prophecy,  are  almost  wholly  one  long 
dirge  of  woe,  in  which  the  prophet  rehearses  the  guilt  and  the  pun- 
ishment of  his  people.  If  the  people  are  addressed,  it  is,  with  very  few 
exceptions,  God  Himself,  not  the  Prophet,  Who  speaks  to  them;  and 
God  speaks  to  them  as  their  judge.  Once  only  does  the  prophet  use 
the  form  so  common  in  other  prophets  "saith  the  Lord."  As  in  the 
three  first  chapters,  the  prophet,  in  relation  to  his  wife,  represented  the 
relation  of  God  to  His  people,  so,  in  these  ten  chapters,  after  the  first 
words  of  the  fourth  and  fifth  chapters; — "Hear  the  word  of  the  Lord, 
for  the  Lord  has  a  controversy  with  the  inhabitants  of  the  land;" — 
"Hear  ye  this,  O  priests;' — whenever  the  prophet  uses  the  first  person, 
he  uses  it  not  of  himself,  but  of  God.  "I," — "My," — are  not  Hosea, 
and  the  things  of  Hosea,  but  God  and  what  belongs  to  God.  God 
addresses  the  prophet  in  the  second  person.  In  four  verses  only  of 
these  chapters  does  the  prophet  himself  apparently  address  His  own 
people  Israel,  in  two  expostulating  with  them  (ix:l,  5);  in  two  calling 
them  to  repentance  (x:12  and  xii:6).  In  two  other  verses  he  addresses 
Judah,  and  foretells  their  judgment  mingled  with  mercy  (iv:13).  The 
last  chapter  alone  is  one  of  almost  unmingled  brightness;  the  prophet 
calls  to  repentance,  and  God  in  His  own  person  accepts  it,  and  promises 
large  supply  of  grace."* 

We  learn  then  from  the  message  of  this  book,  what  is  so  largely 
written  in  all  the  prophets,  that  their  is  a  glorious  future  in  store  for 
all  Israel.     Judah  and  Israel  both  will  receive  the  promised  blessing 


"Dr.  Pusey  on  Hosea. 


48  TEE  PROPHET  HOSEA 

and  glory  in  that  day  when  the  King  comes  back,  when  Ephraim  joy- 
fully cries  out  "I  have  seen  Him"  (xiv:8). 

The  conditions  in  Israel  also  find  their  counterpart  in  our  own  times. 

Christendom  has  turned  its  back  in   greater  part  upon   the  true   wor- 

r  ship,  rejects  the  truth,  yea  the  highest  and  the  best  God  has  given,  the 

I  Gospel  of  Christ,  hence  the  moral  decline  and  apostasy  and  ere  long  a 

greater  judgment  than  that  which  fell  upon  Israel. 


THE  PROPHET  HOSEA  49 


The  Division  of  Hosea 

Hosea  (meaning  Salvation)  in  his  style  is  abrupt  and 
sententious.  As  already  stated  in  the  introduction  he  is  the 
prophet  of  the  ten  tribes,  though  Judah  is  also  mentioned 
by  him.  The  book  begins  with  two  symbolical  actions 
commanded  by  Jehovah,  to  illustrate  Israel's  adulterous 
condition  and  Jehovah's  enduring  love  for  His  people  in 
spite  of  their  faithlessness.  This  is  followed  by  a  terse 
prophecy  as  to  the  condition  of  the  people  for  many  days 
and  their  return  in  the  latter  days  (chapters  i-iii). 

The  main  portion  of  the  book  begins  with  the  fourth 
chapter.  This  part  begins  with  "Hear  the  Word  of  the 
Lord."  In  this  section  their  religious  and  moral  degrada- 
tion through  the  priests  and  their  coming  ruin  is  announced. 
Then  follows  a  description  of  the  judgment  which  was  to 
come  upon  Ephraim  (the  house  of  Israel)  and  also  upon 
Judah.  This  is  beheld  by  the  prophet  in  a  solemn  vision 
(v:8-15),  followed  by  a  brief  prophecy  as  to  what  will  take 
place  when  the  remnant  of  Israel  returns  unto  the  Lord 
(vi:l-3).  Then  the  Lord  reproves  them  for  their  incon- 
stancy, their  immorality,  their  lewd  priests.  From  chapter 
vii  to  xiii  we  have  similar  remonstrances,  with  renewed  an- 
nouncements of  the  judgments  on  account  of  their  wicked- 
ness, idolatries,  leagues  with  heathen  nations;  the  judgment 
is  to  be  exile.  What  is  to  be  their  lot  is  predicted. 
This  punishment  is  not  to  be  delayed;  it  will,  however,  not 
destroy  them,  but  purge  them,  leaving  a  remnant.  The 
last  chapter  is  one  of  gracious  promise  of  what  will  take 
place  in  the  day  of  their  return.  The  division  of  this  book 
is  therefore  twofold. 


50  THE   PROPHET  HOSEA 

I.  THE  REJECTION  OF  ISRAEL  AS  AN  ADULTEROUS 
WIFE  AND  HER  FUTURE  RECEPTION  AND 
RESTORATION.     Chapters  i-iii. 

IL  THE  MESSAGES  OF  EXPOSTULATION,  JUDG- 
MENT AND  MERCY.     Chapters  iv-xiv. 

There  are  different  subdivisions  which  will  be  pointed  out 
and  followed  in  the  analysis  and  annotations. 

The  Book  of  Rosea  is  quoted  a  number  of  times  in  the 
New  Testament.  See  Matt.  ii:15,  ix:13,  xii:7;  Rom.  ix:25, 
26;  1  Cor.  xv:55;  1  Peter  ii:5,  10. 


THE  PROPHET  HOSEA  51 


Analysis  and  Annotations 

I.  THE  REJECTION  OF  ISRAEL  AS  THE  ADULTEROUS 
WIFE;  HER  FUTURE  RECEPTION  AND  RES- 
TORATION 

Chapters  i-iii. 

CHAPTER  I 
ISRAEL'S  SIN  AND  PROMISE  OF  RESTORATION 

1.  The  Introduction.     1. 

2.  The  Prophet's  Marriage  and  Birth  of  Jezreel.     2-5. 

3.  The  Birth  of  Lo-Ruhamah.     6-7. 

4.  The  Birth  of  Lo-Ammi.     8-9. 

5.  The  Future  Restoration.     10-11. 

1.  The  Introduction:  Verse  1.  This  superscription  gives 
the  period  of  Hosea's  ministry.  First  stands  the  statement 
that  the  word  of  the  Lord  came  to  him.  Hosea  means  sal- 
vation; his  father's  name,  Beeri,  means  "my  well."  Both 
are  typical  names.  Critics  have  pointed  out  that  Hosea 
was  undoubtedly  a  resident  of  the  northern  kingdom  of 
Israel,  yet  he  mentions  but  one  of  the  kings  of  Israel,  Jero- 
boam, while  four  kings  of  Judah  are  given  in  this  introduc- 
tion. Inasmuch  as  Hosea  long  survived  Jeroboam,  the  king 
of  Israel,  and  the  Judaic  kings  extend  far  beyond  the  time 
of  the  one  Israelitish  king,  it  has  been  alleged  that  the 
second  part  of  the  superscription  does  not  harmonize  with 
the  first.  Such  is  not  the  case.  The  superscription  is  made 
in  this  manner  for  some  purpose.  Hosea  marks  his  prophecy 
by  the  names  of  the  kings  of  Judah,  because  in  Judah  the 
theocracy  remained.  He  mentions  Jeroboam  (the  Second), 
whose  reign  ended  in  the  fourteenth  year  of  Uzziah,  because 
he  was  the  last  king  of  Israel  through  whom  God  acted  and 
vouchsafed  help  to  the  rival  kingdom.  All  the  other  kings 
of  Israel  who  came  after  Jeroboam,  by  whom  the  Lord  sent 
deliverance  to  the  ten  tribes  (2  Kings  xiv  :27)  were  therefore 


52  THE  PROPHET  HOSEA 

recognized  by  the  prophets  of  God;  the  kings  which  followed 
were  robbers  and  murderers,  whose  names  the  Spirit  of  God 
finds  unfit  to  mention  in  the  prophetic  ministry  of  Hosea. 

2.  The  Prophet's  Marriage  and  Birth  of  Jezreel:  Verses 
2-5.  In  the  beginning  of  his  ministry,  when  Hosea  was  a 
young  man,  the  Lord  commanded  him  to  take  unto  him  a 
wife  of  whoredoms  and  children  of  whoredoms,  and  that  for 
the  reason,  because  the  land  hath  committed  great  whore- 
doms, departing  from  the  Lord.  This  command  was  at  once 
executed  by  the  prophet;  he  took  to  wife  Gomer,  the  daugh- 
ter of  Diblaim. 

We  are  confronted  with  an  interesting  question.  What  is 
the  nature  of  these  transactions?  Were  they  real  events, 
that  Hosea  literally  took  this  woman  and  had  children  by 
her,  or  were  they  nothing  but  pictorial,  visionary  illustra- 
tions of  the  spiritual  adultery  and  unfaithfulness  of  Israel? 
Did  the  prophet  actually  and  literally  enter  into  such  an 
impure  relationship,  or,  is  it  wholly  an  allegory?  Luther 
supposed  that  the  prophet  called  his  lawful  wife  and  chil- 
dren by  these  names  at  a  certain  time  to  perform  a  kind 
of  a  drama  before  the  people  and  thus  remind  them  of  their 
apostasy.  The  objectors  to  the  literalness  of  this  incident, 
and  defenders  of  the  allegorical  explanation,  have  pointed 
out  that  it  would  be  unworthy  of  God  to  command  and 
sanction  such  an  unchaste  union.  The  allegorical  meaning 
is  entirely  excluded  by  the  text,  which  speaks  of  a  literal 
transaction.  All  is  related  as  real  history,  the  marriage  and 
the  birth  of  the  children.  We  quote  first  Dr.  Pusey's  words 
in  support  of  the  literal  meaning  of  this  command  by  the 
Lord. 

"We  must  not  imagine  things  to  be  unworthy  of  God, 
because  they  do  not  commend  themselves  to  us.  God  does 
not  dispense  with  the  moral  law,  because  the  moral  law  has 
its  source  in  the  mind  of  God  Himself.  To  dispense  with  it 
would  mean  to  contradict  Himself.  But  God,  who  is  abso- 
lute Lord  of  all  things  which  He  made,  may,  at  His  sovereign 
will,  dispose  of  the  lives  or  things  which  He  created.  Thus, 
as  sovereign  Judge,  He  commanded  the  lives  of  the  Canaan- 


TEE  PROPHET  ROSEA  53 

ites  to  be  taken  by  Israel,  as,  in  His  ordinary  providence, 
He  has  ordained  that  the  magistrate  should  not  bear  the 
sword  in  vain,  but  has  made  him  His  minister,  a  revenger 
to  execute  wrath  upon  him  that  doeth  evil.  So,  again.  He, 
whose  are  all  things,  willed  to  repay  to  the  Israelites  their 
hard  and  unjust  servitude  by  commanding  them  to  spoil 
the  Egyptians.  He,  who  created  marriage,  commanded  to 
Hosea  whom  he  should  marry.  The  prophet  was  not  de- 
filed by  taking  as  his  lawful  wife,  at  God's  bidding,  one 
defiled,  however  hard  a  thing  this  was."* 

This  is  the  strongest  defense  of  the  literal  interpretation 
of  this  incident.  But  there  is  another  interpretation  pos- 
sible, which  we  believe  is  the  correct  one.  As  the  context 
shows  the  symbolical  meaning  of  Hosea's  marriage  is  to 
illustrate  Israel's  unfaithfulness.  But  Israel  was  not  always 
unfaithful;  she  played  not  always  the  harlot.  Of  necessity 
this  had  to  be  symbolized  in  the  case  of  the  prophet's  mar- 
riage. The  question  then  arises,  was  Gomer,  the  daughter 
of  Diblaim  an  impure  woman  when  Hosea  married  her,  or 
did  she  become  unchaste  after  her  marriage  to  the  prophet? 
We  believe  the  latter  was  the  case.  The  Hebrew  does  not 
require  the  meaning  that  she  was  impure  at  the  time  of  the 
marriage;  in  fact,  as  already  indicated,  the  supposition  that 
Gomer  lived  the  life  of  a  harlot  before  her  marriage  to  the 
godly  prophet,  destroys  the  parallelism,  which  the  prophet's 
message  embodies,  with  the  relation  of  God  to  Israel.  The 
expression  "a  wife  of  whoredoms  and  children  of  whore- 
doms" simply  intimated  to  Hosea  what  the  woman  he  mar- 
ried was  going  to  be.  If  not  taken  in  this  sense  it  would 
mean  that  Gomer  had  already  children  when  Hosea  married 
her. 

Gomer  was  called  "a  wife  of  whoredoms"  by  the  omniscient 
Lord,  in  anticipation  of  her  future  conduct.  She  fell  and 
became  immoral  after  her  union  with  Hosea,  and  not  before. 
In  this  way  she  became  a  symbol  of  Israel,  married  unto 
the  Lord,  but  afterwards  became  the  unfaithful  wife.    With 

*Pusey  on  Hosea. 


54  TEE  PROPHET  HOSEA 

this  view,  the  entire  prophetic  message  of  Hosea  in  the  be- 
ginning of  this  book  harmonizes.  The  name  of  the  woman 
is  Ukewise  suggestive.  Gomer,  the  daughter  of  Diblaim, 
means  "Completion — a  double  cake  of  figs."  Israel's 
wickedness  is  symbolized  as  complete  and  the  double  cake 
of  figs  is  symbolical  of  sensual  pleasures.  And  the  prophet 
in  spite  of  her  unfaithfulness  still  loved  her  and  did  not 
abandon  her.    This  illustrates  Johovah's  love  for  Israel. 

Then  she  bore  him  a  son.  Expositors  have  stated,  "The 
children  were  not  the  prophet's  own,  but  born  of  adultery 
and  presented  to  him  as  his."  But  that  can  not  be  the 
meaning  in  view  of  the  plain  statement  "she  conceived  and 
bare  him  a  son." 

The  Lord  commands  him  to  call  this  son  "Jezreel."  Jezreel 
has  likewise  a  symbolical  meaning.  It  means  "God  shall 
scatter"  (Jer.  xxxi:10);  but  it  also  means  "God  shall  sow" 
(Zech.  x:9).  Thus  Israel  was  to  be  scattered  and  sown 
among  the  nations.  Jezreel  was  the  valley  in  which  Jehu 
executed  his  bloody  deeds.  On  account  of  his  hypocritical 
zeal,  the  blood  of  Jezreel  is  now  to  be  avenged,  and  the 
kingdom  of  the  house  of  Israel  would  cease.  Thus  the  name 
Jezreel  (resembling  in  sound  and  form  "Israel")  indicates 
the  speedy  end  of  Israel,  scattered  and  sown  among  the 
nations,  on  account  of  their  whoredoms  (see  Ezek.  xxiii). 

3.  The  Birth  of  Lo-ruhamah:  Verses  6-7.  Next  a  daugh- 
ter is  born.  Here  "bare  him"  as  found  in  verse  3  is  omitted. 
The  prophet  receives  a  name  for  her — ^Lo-ruhamah,  which 
means  "not  having  obtained  mercy."  Interesting  are  the 
two  renderings  of  the  Holy  Spirit  of  this  passage  in  the  New 
Testament.  In  Romans  ix:25  it  is  rendered  "not  beloved" 
and  in  1  Peter  ii:10,  "hath  not  obtained  mercy."  Love  and 
mercy  were  now  to  be  withdrawn  from  Israel  and  they  were 
to  be  taken  away  utterly.  ! 

Then  the  house  of  Judah  is  mentioned.  They  shall  be 
saved  by  the  Lord  their  God,  because  He  has  mercy  on  them. 
Their  salvation  was  not  by  bow,  by  sword,  or  by  battle, 
horses  and  horsemen.  It  was  only  a  little  while  later  when 
the  Assyrian,  who  was  God's  instrument  in  the  execution 


THE  PROPHET  HOSEA  55 

of  judgment  upon  Israel,  came  before  the  gates  of  Jerusa- 
lem, but  Jerusalem  was  saved  in  the  manner  as  predicted 
here,  not  by  bow  or  sword,  but  the  angel  of  the  Lord  smote 
the  army  of  185,000  in  one  night.  And  later  Judah  was 
saved  and  a  remnant  brought  back  from  Babylon.  Then 
there  is  a  future  salvation  for  Judah  in  the  end  of  the  age. 

4.  The  Birth  of  Lo-Ammi:  Verses  8-9.  Another  son  is 
born  and  "God  said.  Call  his  name  Lo-Ammi,  for  ye  are 
not  my  people  and  I  am  not  your  God."  Lo-Ammi  means 
"not  my  people."  Lo-Ruhamah  and  Lo-Ammi  are  sym- 
bolical of  Israel's  rejection  and  the  withdrawal  of  God's 
mercy.  That  this  is  not  to  be  permanent  the  next  two 
verses  make  this  clear. 

5.  The  Future  Restoration:  Verses  10-11.  Abruptly  we 
are  transported  from  the  present  into  the  distant  future, 
and  a  prophetic  utterance  of  great  depth  follows.  The  tenth 
verse  is  quoted  by  the  Holy  Spirit  in  Romans  ix  and  gives 
full  light  on  the  meaning  of  the  passage  here.  God's  sover- 
eignty is  the  theme  of  the  ninth  chapter  of  Romans:  "And 
that  He  might  make  known  the  riches  of  His  glory  on  the 
vessels  of  mercy,  which  He  has  afore  prepared  unto  glory, 
even  us,  whom  He  hath  called,  not  of  the  Jews  only,  but  also 
of  the  Gentiles.  As  He  saith  also  in  Osee  (Greek  form  of 
Hosea),  I  will  call  them  my  people,  which  were  not  my 
people;  and  her  beloved,  which  was  not  beloved.  And  it 
shall  come  to  pass,  that  in  the  place  where  it  was  said  unto 
them.  Ye  are  not  my  people,  there  shall  they  be  called  the 
children  of  the  living  God"  (Rom.  ix:23-26).  Here  is  the 
commentary  to  Hosea  i:10.  It  means  first  that  Israel  shall 
be  reinstated;  but  it  also  means  the  call  and  salvation  of 
the  Gentiles,  and  Gentiles  called  in  sovereign  grace  are  to 
be  constituted  "the  sons  of  the  living  God."  It  is  a  pro- 
phetic hint  on  the  blessing  to  come  to  the  Gentiles,  and  that 
blessing  is  greater  than  Israel's. 

The  eleventh  verse  is  a  great  prophecy  and  remains  still 
unfulfilled.  Some  expositors  claim  that  it  was  fulfilled  in  the 
return  of  the  remnant  of  Jews  under  Zerubbabel.  But  the 
Babylonian  captivity  is  not  in  view  here  at  all.    The  great 


56  THE  PROPHET  HOSEA 

day  of  Jezreel  will  come,  when  King  Messiah,  our  Lord 
returns.  Then  shall  Judah  and  Israel  be  gathered  together 
under  one  head,  and  gather  once  more  to  their  national 
feasts  in  the  land. 

CHAPTER  II 

APPEAL  AND  PUNISHMENT  FOR  UNFAITHFULNESS 
THE  RESUMED  RELATIONSHIP 

1.  The  Appeal  and  Complaint.     1-5. 

2.  The  Punishment  for  Unfaithfulness.     6-13. 

3.  The  Resumed  Relationship  and  its  Great  Blessing.     14-23. 

1.  The  Appeal  and  the  Complaint:  Verses  1-5.    Who  is 

addressed  in  the  first  verse  of  this  chapter?  Some  think  the 
children  of  the  prophet  are  meant.  The  godly  in  Israel,  those 
who  obtained  mercy,  are  addressed,  for  the  Lord  acknowl- 
edges such  still  as  "Ammi" — my  people.  The  godly  are  to 
plead  with  the  rest  of  Israel  their  mother,  but  who  is  dis- 
owned by  Jehovah  as  the  wife,  on  account  of  her  adulterous 
conduct.  Then  the  Lord  threatens  her  with  severe  punish- 
ment because  of  her  unfaithfulness.  She  is  to  be  stripped 
naked  and  be  as  in  the  day  she  was  born  (see  Ezek.  xvi:4). 
Nor  would  there  be  mercy  for  her  children  because  the 
mother,  Israel,  continued  to  go  after  her  lovers. 

2.  The  Punishment  for  Unfaithfulness:  Verses  6-13.  Her 
way  is  to  be  hedged  up  with  thorns;  a  wall  of  separation  is 
to  be  raised  and  to  keep  her  from  her  lovers.  And  if  she 
follow  after  them  and  make  a  sinful  alliance  with  them  (sym- 
bolical of  the  idol  worship  of  heathens  which  Israel  practised) 
she  would  not  find  them.  Thus  she  might  return  to  her 
first  husband,  to  Jehovah.  Israel  had  received  from  the 
Lord  corn,  wine,  oil,  silver  and  gold.  Then  they  attributed 
it  all  to  Baal  and  used  it  in  idol  worship.  In  verses  9-13 
the  punishment  is  fully  made  known.  She  is  to  be  left  alone; 
the  gifts  and  blessings  will  be  withdrawn;  her  lewdness  is  to 
be  uncovered,  all  mirth  will  cease  and  the  days  of  Baalim, 
spent  in  licentious  worship,  would  be  visited  upon  herin 
judgment. 


THE  PROPHET  HOSEA  57 

3.  The  Resumed  Relationship  and  its  Great  Blessing: 
Verses  14-23.  Immediately  after  the  announcement  of  her 
punishment  follows  the  assurance  of  future  mercy.  Israel's 
conversion  is  promised  (verses  14-17)  and  the  great  mercies 
of  Jehovah's  covenant  are  to  be  renewed  (verses  18-23). 
The  Lord  of  Love  will  not  forever  abandon  His  people  and 
though  Israel  has  played  the  harlot  so  long,  with  no  willing- 
ness to  return  unto  Him,  He  Himself  in  infinite  love  is  going 
to  woo  her  back.  He  will  allure  her,  as  He  brings  her  into 
the  wilderness,  and  there  speak  "to  her  heart"  (the  Hebrew 
meaning).  That  will  be  in  the  coming  day  when  the  Lord 
will  remember  the  remnant  of  His  people  during  the 
time  of  Jacob's  trouble  and  save  them  in  that  day.  Then 
she  will  get  her  vineyards,  her  place  of  blessing,  promised 
to  Israel  as  His  earthly  people.  The  valley  of  Achor  shall 
be  the  door  of  hope.  In  that  valley  Achan  died,  on  account 
of  whom  all  Israel  had  fallen  under  the  ban  (Josh.  vii). 
There  judgment  had  been  enacted  and  after  that  blessing 
was  restored  to  Israel  and  the  ban  was  removed.  Achor 
means  "troubling."  When  Israel  is  in  that  great  trouble, 
the  great  tribulation,  the  valley  of  trouble  will  become  the 
door  of  hope,  for  then  the  Lord  will  forgive  them  their  sins, 
cover  them  with  His  grace  and  redeem  them  by  His  power. 
Then  the  singing  times  begin  again  for  Israel.  "She  shall 
sing  there  as  in  the  days  of  her  youth,  and  as  in  the  day 
when  she  came  up  out  of  the  land  of  Egypt."  Songs  of 
praise  on  account  of  accomplished  redemption  by  Jehovah's 
power  will  then  burst  forth  (Exod.  xv;  Isa.  xii).  She  will 
be  fully  restored  to  her  former  relationship,  typified  by  mar- 
riage. "It  shall  be  in  that  day,  saith  the  Lord,  that  Thou 
shalt  call  Me  Ishi  (my  husband),  and  shalt  call  Me  no  more 
Baali  (my  master).  She  will  be  re-married  to  the  Lord, 
symbolically  speaking,  and  become  the  earthly  wife  of 
Jehovah,  while  the  church,  the  espoused  virgin,  becomes  in 
glory  the  Lamb's  wife  (Rev.  xix:6-8). 

But  greater  blessing  will  be  connected  with  that  coming 
day  of  blessing,  when  Israel  is  received  back  (Rom.  xi:15). 
Verse  18  tells  us  that  creation  will  then  be  blest;  the  time 


58  THE  PROPHET  HOSEA 

of  its  deliverance  has  come.  Here  the  same  is  indicated 
as  in  Isaiah  xi:6-7  and  Romans  viii:21.  The  end  of  wars 
comes  then  and  miiversal  peace  blesses  the  "whole  earth. 
This  is  always  the  order  in  the  divine  forecasts.  First,  Israel 
has  to  be  brought  back,  and  after  that  the  blessings  for  the 
earth  and  the  nations,  including  that  peace,  which  the 
blinded  world-church  tries  to  secure  without  the  Lord  Jesus 
Christ.  All  these  promises  as  to  the  future  of  Israel,  her 
restoration  and  spiritual  blessings,  are  unrealized.  "It  is 
infatuation  to  think  that  all  this  was  fully  accomplished  in 
the  return  of  a  remnant  from  the  captivity.  The  result  is 
that  even  Christians,  misled  by  this  miserable  error,  are 
drawn  away  into  the  rationalistic  impiety  of  counting  God's 
Word  here  mere  hyperbole  to  heighten  the  effect,  as  if  the 
Holy  Spirit  deigned  to  be  a  verbal  trickster,  or  a  prophet 
were  as  vain  as  a  litterateur.  No;  it  is  a  brighter  day,  when 
the  power  of  God  will  make  a  complete  clearance  from  the 
world  of  disorder,  misrule,  man's  violence  and  corruption, 
as  well  as  reduce  to  harmless  and  happy  resubjection  the 
entire  animal  kingdom." 

In  that  day  all  the  great  covenant  blessings  will  return 
to  redeemed  Israel.  Betrothed  again  to  Jehovah  in  right- 
eousness, in  judgment,  in  faithfulness  and  mercies,  Israel 
will  know  Jehovah.  There  will  be  an  uninterrupted  line  of 
blessing  from  the  heavens  down  to  every  earthly  blessing. 
Heavens  and  earth  will  be  gloriously  united,  and  in  answer 
to  the  call  of  His  people  the  heavens  will  hear  and  cover  all 
with  blessing,  for  Satan's  power  is  now  gone.  Israel  is  no 
more  Lo-Ammi,  but  they  will  be  "His  people"  and 
He  will  be  "their  God,"  while  the  redeemed  nation  itself  will 
be  a  blessing  in  the  earth. 

CHAPTER  III 
ISRAEL'S  PAST,  PRESENT  AND  FUTURE 

1.  The  Past.     1-3. 

2.  The  Present.     4. 

3.  The  Future.     5. 


THE  PROPHET  HOSEA  59 

1.  The  Past:  Verses  1-3.  The  command  here  is  not  that 
the  Prophet  should  enter  into  relation  with  another  woman, 
but  it  concerns  the  same  Gomer,  the  unfaithful  wife.  It 
seems  she  left  the  Prophet  and  lived  in  adultery  with  another 
man.  "And  Jehovah  said  unto  me,  Go  again,  love  a  wife, 
who  is  beloved  of  her  friend  and  who  is  an  adulteress;  just 
as  Jehovah  loves  the  children  of  Israel,  who  have  turned 
towards  other  gods,  and  love  raisin  cakes"*  (correct  trans- 
lation). She  is  not  called  "thy  wife,"  simply  "a  wife";  yet 
the  Prophet  is  told  to  love  the  adulterous  wife.  This  woman, 
whom  the  Lord  commands  Hosea  to  love,  he  had  loved 
before  her  fall;  he  was  now  to  love  her  after  her  fall,  and 
while  in  that  condition,  in  order  to  save  her  from  abiding 
in  it.  It  was  for  her  sake  that  she  might  be  won  back  to 
him.    Such  is  the  love  of  Jehovah  for  Israel. 

He  bought  the  adulteress  for  half  of  the  price  of  a  com- 
mon slave  (see  Exod.  xxi:32);  it  denotes  her  worthlessness. 
The  measure  of  barley  mentioned  reminds  of  the  offering 
of  one  accused  of  adultery,  and,  being  the  food  of  animals, 
shows  her  degradation  likewise.  He  thus  was  to  buy  her 
back,  not  to  live  with  him  as  his  wife,  but  that  she  might 
sit  as  a  widow,  not  running  after  others,  but  wait  for  him 
during  an  undefined,  but  long  season,  until  he  would  come 
and  take  her  to  himself.  While  she  was  not  to  belong  to 
another  man,  he,  her  legitimate  husband,  would  be  her 
guardian.    Israel's  spiritual  adultery  is  in  view  in  all  this. 

2.  The  Present:  Verse  4.  Here  we  have  direct  proph- 
ecy, a  very  remarkable  one,  as  to  Israel's  present  condition. 
It  is  to  be  their  state  for  "many  days."  These  "many  days," 
unreckoned,  are  the  days  of  this  present  age,  in  which  Israel 
is  in  the  predicted  condition,  while  God  visits  the  Gentiles, 
to  gather  through  the  preaching  of  the  Gospel  a  people  for 
His  Name,  that  is,  the  church.  Their  condition  is  to  be 
threefold:  Without  a  civil  polity,  without  king  or  prince; 
without  the  appointed  Levitical  worship,  no  sacrifice;  with- 
out the  practice  of  idolatry,  to  which  they  had  been  given, 


"Used  in  the  idolatrous  worship. 


60  THE  PROPHET  HOSEA 

without  image,  ephod  and  teraphim — the  distinctly  priestly 
garment,  the  ephod;  the  teraphim,  the  tutelary  divinities, 
which  they  used  before  the  captivity.  Before  the  captivity 
they  had  kings;  now  they  have  none,  would  have  none;  after 
the  captivity  Judah,  had  princes;  no  princes  during  the 
"many  days."  The  real  approach  to  God  according  to  the 
Levitical  service  was  to  cease,  for  during  the  "many  days" 
there  would  be  no  sacrifice.  This  has  been  Israel's  condi- 
tion for  nineteen  hundred  years.  What  a  wonderful  fore- 
cast of  the  present  we  have  here!  Clearly  then,  this  de- 
scribes the  present  condition  of  Israel — the  most  anom- 
alous spectacle  the  world  has  ever  seen — a  people  who  go  on 
generation  after  generation  without  any  of  those  things 
which  are  supposed  to  be  essential  for  keeping  a  people  in 
existence.  They  have  lost  their  king,  their  prince;  they 
have  neither  the  true  worship  nor  the  worship  of  idols.  They 
are  unable  to  present  a  sacrifice,  because  they  have  no 
temple  and  no  more  priesthood.  Here  is  an  evidence  of 
the  supernaturalness  of  the  Bible,  one  which  no  Jew  nor 
destructive  critic  can  deny. 

3.  The  Future:  Verse  5.  Afterward — in  the  latter  days. 
These  two  statements  open  and  end  the  prophecy  concern- 
ing their  future.  The  "afterward"  is  not  yet;  the  latter 
days  are  still  to  come.  Their  future  is  returning  and  seek- 
ing the  Lord,  their  God  and  David  their  king.  This  is 
Christ.  Nearly  all  the  rabbinical  writers  and  expositors 
explain  it  in  this  way.  David  himself  this  could  not  be.  It 
is  He  who  is  David's  Son  and  David's  Lord,  our  Lord  (see 
Ezek.  XXX :23,  24).  Here  we  have  the  prediction  of  the  future 
conversion  of  Israel  to  the  Lord,  in  the  latter  days,  the  days 
of  His  coming  again.* 


*The  Targum  of  Jonathan  says  on  Hosea  iii:5:  "This  is  the  King 
Messiah;  whether  he  be  from  among  the  living  or  from  the  dead.  His 
name  is  Messiah.  The  same  explanation  is  given  by  the  mystical  books 
Zohar,  Midrash  Shemuel  and  Tanchuma.  The  greatest  authorities 
among  the  Jews  are  one  in  declaring  that  "the  last  days"  mean  the  days 
of  the  Messiah;  we  have  reference  to  Kimchi,  Abarbanel,  Moses  Ben 
Nacham  and  many  others. 


THE  PROPHET  HOSEA  61 

II.     THE    MESSAGE    OF    EXPOSTULATION    JUDG- 
MENT  AND  MERCY 

Chapters  iv-xiv 

CHAPTER  IV 

THE  LORD'S  CONTROVERSY  WITH  HIS  PEOPLE 

1.  The  Condition  of  the  People.     1-5. 

2.  The  Loss  of  Their  Priestly  Relation.     6-11. 

3.  Israel's  Idolatry.     12-19. 

1.  The  Condition  of  the  People:  Verses  1-5.  This  chap- 
ter begins  with  a  terse  description  of  the  condition  of  the 
professing  people  of  God.  First,  we  have  the  negative 
side — ^no  truth,  no  mercy,  no  knowledge  of  God.  And  there 
was  no  truth,  because  they  had  rejected  the  Word  of  the 
Lord,  hence  the  result  no  mercy  and  no  knowledge  of  God. 
It  is  so  still  whenever  and  wherever  the  Word  of  God  is  set 
aside.  Then  follows  the  positive  evil  which  was  so  prominent 
in  their  midst:  Swearing,  lying,  killing,  stealing,  commit- 
ting adultery,  and  abundant  shedding  of  blood.  Such  was 
the  continued  moral  condition  of  the  house  of  Israel,  the 
ten  tribes.  It  was  all  the  result  of  having  rejected  the  Word 
of  the  Lord  and  having  turned  away  from  Him.  The  result 
of  unbelief,  destructive  criticism  and  denial  of  the  truth  is 
today,  as  it  was  then,  swearing,  lying,  stealing,  killing  and 
the  immoralities  of  our  times.  Therefore  judgment  would 
overtake  all,  even  the  land  itself. 

2.  The  Loss  of  Their  Priestly  Relation:  Verses  6-11. 
The  people  were  destroyed  for  lack  of  knowledge,  the  know- 
ledge of  God  and  His  truth.  They  had  lost  their  place  of 
nearness  to  the  Lord,  their  priestly  character  into  which 
the  Lord  had  called  the  nation  (Exod.  xix).  Therefore  they 
would  be  rejected  to  be  no  longer  in  priestly  relationship  to 
Jehovah.  And  the  priestly  class  was  as  corrupt  as  the 
people — "like  people  like  priests."  They  were  to  be  pun- 
ished for  their  ways  and  their  doings. 

3.  Israel's  Idolatry:  Verses  12-19.  Having  left  Jehovah 
they  had  turned  to  idols,  asked  counsel  of  a  piece  of  wood 


62  THE  PROPHET  HOSEA 

and  practised  divination.  This  abominable  idol  worship 
was  practised  upon  the  tops  of  mountains.  There,  under 
trees,  they  gave  themselves  over  to  the  vile  rites  of  Baal- 
peor  and  Ashtaroth,  both  men  and  women  abandoned  them- 
selves to  the  grossest  sins  of  the  flesh.  And  the  Lord 
threatens  that  He  would  leave  them  alone  in  their  vileness 
and  not  correct  them,  that  they  might  be  brought  back. 
The  first  chapter  of  Romans  is  illustrated  by  verse  14;  they 
glorified  not  God,  became  idolators  and  then  God  gave  them 
up  to  their  vile  affections. 

Then  there  is  a  warning  to  the  house  of  Judah  in  verse 
15.  The  most  sacred  places,  like  Gilgal,  had  become  the 
scene  of  the  idolatry  of  the  ten  tribes.  Bethel,  the  house  of 
God,  became  a  Beth-aven,  the  house  of  vanity.  If  Judah 
offended  and  committed  the  same  whoredoms,  she  would 
not  escape  judgment.    The  warning  was  unheeded. 

"Ephraim  (the  ten  tribes)  is  joined  to  idols;  let  him  alone." 
Ephraim  was  too  far  gone;  further  remonstrances  would 
not  help,  and  so  the  evil  is  permitted  to  go  unchecked,  to 
run  its  full  course. 

CHAPTER  V— VI:3 

THE  MESSAGE  TO  THE  PRIESTS,  THE  PEOPLE  AND  THE 

ROYAL  HOUSE.     JUDGMENT,  AFFLICTION  AND  THE 

FUTURE  RETURN 

1.  The  Message  of  Rebuke.     1-7. 

2.  The  Judgment  Announced.     8-15. 

3      The  Future  Return  and  the  Blessing.     vI:I-3. 

1.  The  Message  of  Rebuke:  Verses  1-7.  The  first  verse 
shows  who  is  addressed:  the  Priests,  the  house  of  Israel 
and  the  house  of  the  King.  Judgment  was  in  store  for  them, 
for  Mizpah  and  Tabor,  the  places  of  hallowed  memory,  had 
been  turned  by  their  idolatrous  worship  into  a  snare.  An 
old  and  interesting  tradition  among  the  Jews  states  that  at 
Mizpah  the  apostates  waited  for  those  Israelites  who  went 
up  to  Jerusalem  to  worship  there,  to  murder  them.  The 
next  verse  seems  to  indicate  something  like  this  tradition. 


THE  PROPHET  HOSEA  63 

"And  the  apostates  make  slaughter  deep;  but  I  am  a  chas- 
tisement to  them  all"*  (see  also  chapter  vi:9).  And  the 
Lord  saw  it  all.  "I  know  Ephraim,  and  Israel  is  not  hid 
from  Me."  He  knew  the  whoredoms  of  Ephraim  and  the 
defilement  of  Israel.  Their  evil  deeds  kept  them  from  re- 
turning to  their  God,  for  the  demon  of  whoredoms  had  taken 
complete  possession  of  them  and  it  kept  them  in  sin  and 
rebellion.  Pride  was  the  leading  sin  of  Ephraim,  it  was  to 
testify  against  them  and  both  Israel  and  Ephraim  would 
stumble  on  account  of  their  guilt  and  Judah  would  share 
the  same  fate.  And  though  they  go  with  their  flocks  of 
sheep  and  their  herds,  willing  and  ready  to  sacrifice,  they 
shall  not  be  able  to  find  Him,  for  He  hath  withdrawn  Him- 
self. 

2.  The  Judgment  Announced:  Verses  8-15.  Then  fol- 
lows a  vision  of  judgment.  The  judgment  is  seen  as  having 
already  fallen  upon  the  guilty  nation.  The  horn  (Shophar) 
is  blown  in  Gibeah  and  the  trumpet  in  Ramah;  the  alarm 
is  sounded.  Gibeah  and  Ramah  were  situated  on  the 
northern  boundary  of  Benjamin.  The  enemy  was  behind 
Benjamin  pursuing.  There  will  be  no  remedy  and  no  escape 
(verse  9).  "The  princes  of  Judah  have  become,  like  the 
removers  of  landmarks:  I  will  pour  out  upon  them  my 
wrath  like  water"  (verse  10).  A  curse  is  pronounced  in  the 
law  upon  those  who  remove  the  landmarks  (Deut.  xxvii:17). 
Judah  instead  of  taking  warning  from  the  disaster  coming 
upon  the  northern  kingdom,  the  ten  tribes,  sought  gain  by 
an  enlargement  of  their  own  border.  The  princes  of  Judah, 
instead  of  weeping  over  the  calamity,  rejoiced  at  the  removal 
of  Israel  as  the  means  of  removing  the  boundary  line  and 
increase  their  estate.  Wrath  was  in  store  for  Judah.  To 
Ephraim  the  Lord  would  be  as  a  moth.  To  the  house  of 
Judah  He  would  be  as  rottenness.  The  moth  destroys. 
Both  terms,  moth  and  rottenness,  are  symbols  of  destroying 
influences  working  against  the  house  of  Israel  and  the  house 


*We  give  the  passage  we  quote  in  a  better  and  more  literal  rendering. 
The  authorized  version  is  frequently  incorrect. 


64  TEE  PROPHET  ROSEA 

of  Judah  (see  Isa.  1:9,  li:8;  Psalm  xxxix:ll;  Job  xiii:28). 
Then  they  turned  to  the  Assyrian  for  help  and  to  King 
Jareb.  But  there  was  no  help.  Jareb  is  not  a  proper  name, 
it  is  an  epithet  applied  to  the  king  of  Assyria  and  means 
"He  will  contend"  or  "He  will  plead  the  cause."  Like  a 
lion  would  be  the  Lord  to  Israel,  and  like  a  young  lion  to 
Judah.  The  same  symbolical  language  is  used  in  Isaiah  in 
connection  with  the  Assyrian,  the  rod  of  God's  anger  (Isa. 
x).  "Their  roaring  shall  be  like  a  lion,  they  shall  roar  like 
young  lions;  yea,  they  shall  roar,  and  lay  hold  of  the  prey, 
and  shall  carry  it  away  safe,  and  none  shall  deliver  it" 
(Isa.  v:29).  Thus  judgment  came  upon  them  and  they 
were  carried  away  as  a  prey.  And  like  the  lion  after  his 
attack  withdraws  to  his  den,  so  the  Lord  would  withdraw 
from  them,  leave  them  and  return  to  His  place,  waiting  till 
their  repentance  comes  and  they  seek  Him  early  in  their 
affliction. 

The  last  verse  of  this  chapter  has  a  wider  meaning  than 
the  past  judgment  which  came  upon  the  house  of  Israel. 
The  Lord  of  glory  came  to  earth  and  visited  His  people.  He 
came  with  the  message  and  offer  of  the  kingdom  to  the  lost 
sheep  of  the  house  of  Israel.  He  came  unto  His  own,  but 
His  own  received  Him  not.  After  they  had  rejected  Him, 
delivered  Him  into  the  hands  of  the  Gentiles  to  be  crucified. 
He  returned  to  His  place.  There  He  is  now  at  the  right  hand 
of  God,  waiting  for  that  day,  when  the  remnant  of  Israel 
will  repent  and  seek  His  face  (see  Acts  iii:19-20).  That 
will  be  in  their  coming  great  affliction,  in  the  time  of  Jacob's 
trouble. 

3.  The  Future  Return  and  the  Blessing:  Chapter  vi:l-3. 
The  division  of  the  chapter  at  this  point  is  unfortunate. 
The  three  verses  of  chapter  vi  must  not  be  detached  from 
the  previous  chapter.  Here  we  have  the  future  repentance 
of  the  remnant  of  Israel,  that  is  during  the  great  tribulation. 
Believingly  they  will  acknowledge  His  righteous  judgment 
and  express  their  faith  and  hope  in  His  mercy  and  the 
promised  blessings  and  restoration.  They  express  what 
their  great  prophet  Moses  so  beautifully  stated   in  His 


TEE  PROPHET  HOSEA  65 

prophetic  song,  that  great  vision  given  to  him,  ere  he  went 
to  the  mountain  to  die.  "See  now  that  I,  even  I,  am  He 
and  there  is  no  god  with  Me;  I  kill,  and  I  make  alive;  I 
wound,  and  I  heal;  neither  is  there  any  that  can  deliver 
out  of  My  hand"  (Deut.  xxxii:29).  "After  two  days  will  He 
revive  us;  on  the  third  day  He  will  raise  us  up,  and  we  shall 
live  in  His  sight  (literally,  before  His  face)."  They  have 
been  dead  spiritually  and  nationally,  but  when  the  two 
days  of  their  blindness  and  dispersion  are  over,  there  is 
coming  for  them  the  third  day  of  life  and  resurrection. 
Jewish  expositors  have  pointed  out  the  fact  that  a  day  is 
with  the  Lord  as  a  thousand  years.  They  state  that  they 
will  be  in  dispersion  for  two  days,  that  is,  two  thousand 
years,  after  which  comes  the  third  day  of  Israel's  glorious 
restoration.  One  Rabbinical  commentator  says:  "The  first 
day  we  were  without  life  in  the  Babylonian  captivity,  and 
the  second  day,  which  will  also  end,  is  the  great  captivity 
in  which  we  are  now,  and  the  third  day  is  the  great  day 
of  our  restoration."  Like  Jonah  was  given  up  by  the  fish 
on  the  third  day,  so  comes  for  Israel  a  third  day  of  life  and 
glory.  Then  the  latter  and  the  former  rain  will  fall  upon 
their  land  again,  and,  blest  by  Him,  their  Saviour-King, 
they  will  live  in  His  sight.  But  the  passage,  no  doubt,  also 
points  to  the  resurrection  of  our  Lord,  the  true  Israel  in  a 
hidden  way. 

CHAPTER  VI:4-11 
DIVINE  MOURNING  OVER  EPHRAIM  AND  JUDAH 

1.  What  Shall  I  do  to  Thee?     4-6. 

2.  Their  Transgression.     7-11. 

L  What  Shall  I  do  to  Thee?  Verses  4-6.  The  Lord 
grieves  and  mourns  over  the  condition  of  the  people  whom 
He  loves.  After  the  brief  glimpse  given  of  their  great  future 
of  glory  we  are  brought  back  into  the  days  of  Moses.  The 
Lord  grieves  and  mourns  over  His  people  whom  He  loves, 
who  today  are  still  beloved  for  the  Father's  sake  (Rom. 
ix).    But  while  He  loved  them,  their  love  was  like  the  morn- 


66  THE   PROPHET  HOSEA 

ing  cloud,  like  the  dew,  vanishing  soon  away.  The  morn- 
ing cloud  looks  beautiful,  gilded  by  the  rays  of  the  rising 
sun,  but  it  quickly  disappears  through  the  heat  of  the  sun; 
the  dew  glitters  in  the  early  morning,  but  soon  it  is  gone. 
Thus  was  their  love,  fluctuating  and  changing.  How  often 
is  the  love  of  His  heavenly  people  like  the  morning  cloud 
and  the  dew!  Thank  God  that  His  love  never  changes!  The 
Prophets  He  had  sent  to  them  came,  therefore,  with  words 
of  condemnation,  instead  of  words  of  comfort  and  cheer. 
They  came  to  hew,  as  stone  or  wood  is  hewn,  and  the  mes- 
sage of  judgment  they  proclaimed  condemned  them;  this 
is  the  meaning  of  the  sentence,  "I  have  slain  them  by  the 
words  of  my  mouth." 

2.  Their  Transgression:  Verses  7-11.  "Yet  they  like 
Adam  have  transgressed  the  covenant;  they  have  dealt 
treacherously  against  Me."  As  God  had  made  known  His 
covenr  at  to  Adam,  given  him  a  commandment,  so  He  had 
made  a  covenant  with  them  and  made  known  unto  them 
His  will.  Like  Adam  they  had  transgressed  the  covenant. 
Adam  had  been  called  into  relationship  with  His  Creator 
and  a  place  of  blessing  and  favor  in  Eden  had  been  given 
to  him.  He  transgressed,  and  after  his  fall  he  was  driven 
out.  This  happened  to  Israel.  Called  of  God,  who  entered 
with  them  into  a  covenant  and  gave  them  the  land  of 
promise,  but  when  they  transgressed,  like  Adam,  they  were 
also  driven  out.*  Iniquity  and  blood  was  everywhere.  Even 
the  priests  lurked  as  a  band  of  robbers  and  murdered  the 
travelers  on  the  way  to  Shechem,  one  of  the  cities  of  refuge,  f 

*Attentioii  has  been  called  to  an  important  distinction.  Man  is 
called  a  sinner.  The  Gentiles  as  such  are  never  called  transgressors. 
We  read  in  the  New  Testament  of  sinners  of  the  Gentiles,  but  never 
'transgressors"  of  the  Gentiles.  Adam  was  under  a  law,  which  he 
broke  and  by  it  he  became  a  transgressor.  Israel  was  under  the  law, 
which  they  broke  and  became  transgressors.  But  no  covenant  existed 
with  the  Gentiles,  nor  had  they  the  law  given  to  them;  hence  while 
they  are  lost  sinners,  they  are  not  called  transgressors  in  the  sense  in 
which  the  covenant  people  are  called  transgressors. 

fNote  correct  translation:  "Upon  the  way  they  murder  (those  who 
go)  to  Shechem"  (verse  9). 


THE  PROPHET  HOSEA  67 

The  horrible  thing  was  that  Israel  was  steeped  in  whore- 
doms; they  were  not  only  spiritually  adulterers,  but  follow- 
ing the  idol  worship  they  lived  in  literal  harlotry  and  lewd- 
ness. Judah,  too,  would  get  a  harvest.  But  the  final  sen- 
tence of  this  chapter,  "When  I  return  the  captivity  of  My 
people,"  is  a  prophecy,  not  concerning  the  return  from 
Babylon,  but  that  other  great  restoration  which  is  yet  to 
come.  Looked  upon  in  this  light  the  entire  verse  is  pro- 
phetic. "For  thee,  also,  Judah  a  harvest  waits,  when  I 
shall  turn  the  captivity  of  My  people."  When  God  restores 
His  people  in  His  promised  covenant  mercies  then  Judah 
will  be  visited  by  judgment  as  it  will  be  in  the  end  of  this  age. 

CHAPTER  Vn 
THE  MORAL  DEPRAVITY  OF  ISRAEL 

1.  Their  Moral  Depravity.     1-7. 

2.  Mingling  With  Heathen  Nations.     8-16. 

1.  Their  Moral  Depravity:  Verses  1-7.  All  the  gracious 
efforts  of  the  Lord  to  heal  Israel  resulted  in  a  greater  mani- 
festation of  the  iniquity  of  Ephraim.  Instead  of  turning 
to  Him  in  true  repentance  and  self -judgment  their  evil  heart 
turned  away  from  Jehovah,  and  they  continued  in  their 
downward  course.  They  did  not  consider  that  the  Lord 
would  remember  all  their  evil  deeds  and  punish  them  for 
it.  The  king  and  the  princes,  the  political  heads  were  as 
corrupt  as  the  priests,  they  were  pleased  with  the  impeni- 
tence and  wickedness  of  their  subjects.  Then  follows  a 
graphic  description  of  their  moral  depravity.  They  were 
adulterers,  burning  with  lust,  "like  an  oven  heated  by  the 
baker,  who  rests,  stirring  up  (the  fire),  after  he  has  kneaded 
the  dough  until  it  be  leavened."  They  indulged  in  all  the 
vile,  obscene  practices  connected  with  the  idol  worship  of 
the  heathen  about  them.  They  were  also  drunkards  and 
were  heated  with  wine  as  they  were  with  lust.  They  made 
their  heart  like  an  oven;  their  baker  (meaning  their  own 
evil  will  and  imagination)  slept  all  night,  but,  awakening 


68  THE   PROPHET  HOSEA 

in  the  morning,  their  lust  is  stirred  up  again.  Nor  did  any- 
one call  upon  the  name  of  the  Lord. 

Such  was  the  moral  depravity  of  a  people  with  whom  the 
Lord  had  entered  into  covenant,  the  favored  nation.  The 
source  of  it  was  unbelief  and  the  rejection  of  His  Word.  The 
sad  history  of  Israel  is  repeated  in  professing  Christendom 
today. 

2.  Mingling  with  Heathen  Nations:  Verses  8-16.  The 
Lord  called  Israel  to  be  a  separated  nation,  but  Ephraim 
mingled  with  the  heathen  (not,  people)  and  is  compared  to 
a  cake  not  turned.  They  adopted  heathen  ways,  heathen 
manners  and  heathen  vices.  Like  an  unturned  cake,  which 
is  black  and  burnt  on  the  one  side,  while  above  it  is  un- 
baked, such  was  Ephraim's  condition.  Such  a  cake  was  fit 
for  nothing;  it  had  to  be  thrown  away.  The  strangers  with 
whom  they  mingled  devoured  their  strength,  nor  did  they 
not  notice  the  signs  of  their  speedy  national  decay.  This  is 
the  meaning  of  the  statement,  "Gray  hairs  are  here  and 
there  upon  him,  and  he  does  not  know  it."  Furthermore, 
Ephraim  is  likened  to  a  silly  dove  without  understanding. 
Instead  of  flying  back  to  Jehovah  their  help  and  rest,  they 
fluttered,  like  a  moth  around  the  flame,  around  Egypt  and 
Assyria,  trying  to  find  deliverance  there.  But  while  flutter- 
ing from  Egypt  to  Assyria  and  from  Assyria  to  Egypt,  they 
did  not  see  the  net  which  was  spread  for  their  destruction 
— that  net  was  Assyria  itself.  In  this  net  the  Lord  caught 
them;  their  freedom  would  be  ended  and  captivity  begin. 
Then  follows  the  divine  Woe.  "Woe  unto  them!  for  they 
have  wandered  from  Me.  Destruction  upon  them,  that 
they  have  transgressed  against  Me!"  The  divine  lament 
cried  after  them,  "I  would  have  redeemed  them,  but  they 
spoke  lies  against  Me."  While  they  may  have  cried  with 
their  mouth,  their  heart  did  not.  They  were  like  a  deceit- 
ful bow  on  which  the  archer  cannot  depend,  so  the  Lord 
could  not  depend  upon  Israel.  God  had,  to  apply  the  sym- 
bol, bent  Israel  as  His  own  bow  against  evil  and  idolatry, 
but  they  turned  themselves  against  Him. 


THE  PROPHET  HOSEA  69 

CHAPTER  VIII— IX  :9 
THE  APOSTASY  IS  FOLLOWED  BY  JUDGMENT 

1.  The  Judgment  Announced.     1-7. 

2.  The  Apostasy  Which  Resulted  in  Judgment.     8-14. 

3.  Warning  Against  Self-Security.     Chapter  ix:l-9. 

1.  The  Judgment  Announced:  Verses  1-7.  The  Prophet 
is  commanded  to  sound  the  alarm  of  the  impending  judg- 
ment. The  message  is  that  the  enemy  will  come  swift  as  an 
eagle  upon  house  of  the  Lord,  which  here  does  not  mean 
the  temple  (which  was  in  connection  with  Judah),  but  Israel 
as  the  chosen  people  was  the  house,  the  dwelling-place  of 
the  Lord.  All  their  spurious  profession,  their  false  claim, 
"My  God,  we  know  Thee,  we,  Israel,"  will  go  for  nothing, 
because  they  transgressed  the  covenant  and  the  law. 
The  obnoxious  thing  they  did  is  stated  in  verse  4.  They 
had  separated  themselves  from  Judah  and  chosen  their  own 
kings  and  princes  in  self-will,  thus  putting  themselves  out- 
side of  the  theocracy;  idolatry  speedily  followed.  In  Bethel 
they  had  erected  the  worship  of  the  calf,  the  great  abomina- 
tion in  the  sight  of  the  Lord.  He  rejects  their  corrupt  wor- 
ship, and  ere  long  the  calf  of  Samaria  will  be  broken  to 
pieces,  like  the  golden  calf  their  fathers  made  in  the  wilder- 
ness. They  sowed  the  wind  and  the  whirlwind  would  be 
the  harvest  (see  chapter  x:13,  xii:2;  Job  iv:8;  Prov.  xxii:8). 
They  sowed  vanity  and  evil;  the  tempest  of  destruction 
would  be  their  reaping.  What  they  sowed  would  not  yield 
fruit  at  all.  The  Hebrew  contains  a  play  of  words,  "  Tsemach 
brings  no  Quemach,''  which  may  be  rendered,  "shoot  brings 
no  fruit." 

2.  The  Apostasy  which  Resulted  in  Judgment:  Verses 
8-14.  Israel  had  been  swallowed  up  by  the  nations,  that  is, 
by  mingling  with  them.  By  their  doings  they  have  become 
like  a  despised  vessel.  Their  sin  was  going  up  to  Assyria, 
like  a  wild  ass,  suing  there  for  love  and  favor.  They  were 
like  a  stubborn  brute  going  there  by  itself.  Ephraim  was 
even  worse  than  the  stubborn  ass.  They  formed  unnatural 
alliances  with  the  Gentiles.    There  they  gave  presents,  hir- 


70  TEE   PROPHET  ROSEA 

ing  lovers,  literally  rendered,  "Ephralm  gave  presents  of 
love"  to  practice  her  whoredoms.  They  forgot  their  Creator, 
God;  their  sacrifices  Jehovah  despised.  Therefore  the 
judgment. 

3.  Warning  Against  Self-Security:  Chapter  ix.l -9.  Under 
the  reign  of  Jeroboam  II  Israei  enjoyed  great  prosperity.  It 
seems  they  had  a  bountiful  harvest,  corn  and  wine  was  in 
abundance.  They  gave  themselves  over  to  feasting  and 
rejoicing.  It  was  at  such  an  occasion  when  the  Lord  sent 
this  warning  against  their  own  security.  Their  captivity  is 
announced  where  they  would  eat  things  unclean  and  feast 
days  will  no  longer  be  possible.  Then  the  Prophet  beholds 
them  as  already  in  the  Assyrian  captivity.  They  went  away 
and  turned  towards  the  South  to  escape  the  sure  destruc- 
tion. But  "Egypt  will  gather  them,  Memphis  will  bury 
them."  Their  precious  things  of  silver  will  give  way  to  thistles 
and  thorns.  The  day  of  visitation  was  at  hand;  their  in- 
iquities are  remembered  and  their  sins  will  be  visited. 

CHAPTER  IX:10-XI:11 
RETROSPECT.    ISRAEL'S  FAILURE  AND  RUIN 

1.  Israel  Once  Beloved  Now  Fugitive  Wanderers.     10-17. 

2.  Their  Guilt  and  Punishment.     Chapter  x:l-ll. 

3.  Exhortation  and  Rebuke.     12-15. 

4.  The  Mercy  of  a  Merciful  God.     Chapter  xi:l-ll. 

1.  Israel  Once  Beloved,  but  Wanderers  Now:  Verses 
10-17.  Like  a  wayfaring  man  who  finds  grapes  and  figs  in 
the  desert  and  delights  in  them,  so  the  Lord  found  Israel 
in  the  desert  and  they  were  His  pleasure  when  He  led  them 
out  of  Egypt.  But  they  requited  His  love  by  going  after 
Baal-Peor,  one  of  the  filthiest  gods  of  heathendom.  To  this 
they  consecrated  themselves  and  practice  their  vile  abomina- 
tions. Therefore  the  glory  which  He  had  given  to  His 
people  will  fly  away  like  a  bird  and  their  licentious  worship 
of  unnatural  vices  would  avenge  itself  so  that  there  would 
be  no  pregnancy  and  no  birth;  the  promised  increase  would 
stop.    It  seems  verses  14-17  are  an  outburst  of  the  Prophet. 


THE  PROPHET  HOSEA  71 

How  literally  the  sentence  has  been  fulfilled.    "They  will  be 
wanderers." 

2.  Their  Guilt  and  Punishment:  Chapter  x:l-ll.  Here 
is  another  retrospect,  Israel  once  called  to  be  a  thriving  vine 
(not  empty),  called  to  be  fruitful;  but  Israel  did  not  bring 
forth  the  expected  fruit.  As  the  nation  abounded  and  pros- 
pered they  increased  their  idol  altars;  as  the  land  yielded 
its  increase  in  the  same  measure  they  made  their  images. 
Their  heart  was  smooth,  or  deceitful,  for  this  they  will  now 
have  to  suffer.  "Their  heart  is  smooth;  now  will  they  make 
expiation."  They  will  have  no  more  king.  The  smooth  or 
deceitful  heart  is  described  in  verse  4,  while  in  the  verse 
which  follows  the  judgment  upon  their  calves  they  wor- 
shipped is  announced.  It,  the  calf,  will  be  carried  to  Assyria 
to  be  made  a  present  of  to  the  king.  The  high  places  will 
be  destroyed  and  thorns  and  thistles  will  overgrow  its  altars. 
Then  they  will  say  to  the  mountains,  "Cover  us!"  and  to 
the  hills,  "Fall  upon  us!"  Well,  it  is  to  read  in  connection 
v,ith  this  prophetic  statement  what  our  Lord  said  about 
the  judgment  of  Jerusalem  in  Luke  xxiii:30  and  what  is 
written  in  connection  with  the  breaking  of  the  sixth  seal  in 
Revelation  vi:16. 

Gibeah  is  mentioned  (verse  9).  The  corruption  of  Gibeah 
is  also  noted  in  chapter  ix:9.  The  horrible  abomination  of 
Gibeah  is  recorded  in  Judges  xix  in  consequence  of  which 
the  tribe  of  Benjamin  was  almost  wiped  out.  And  the 
people  had  become  as  wicked  and  guilty  as  Benjamin  at 
Gibeah.  The  nations  are  now  to  be  used  to  punish  Israel. 
"And  the  nations  will  gather  themselves  against  them,  when 
I  bind  them  for  their  offences"  (verse  10,  literal  translation). 

3.  Exhortation  and  Rebuke:  Verses  12-15.  Here  is  a 
break  in  the  judgment  message.  If  they  would  return  to 
the  Lord  and  would  sow  righteousness,  they  would  reap 
mercy.  But  such  sowing  is  impossible  unless  the  fallow 
ground  is  broken  up,  that  is,  true  repentance  and  a  heart 
return  unto  the  Lord.  "For  it  is  time  to  seek  the  Lord, 
until  He  come  and  rain  righteousness  upon  you."  In  what 
infinite  patience  He  waited  for  the  repentance  of  His  people! 


72  THE  PROPHET  HOSEA 

But  while  He  would  save  them,  they  would  not!  Still  God's 
gifts  and  calling  are  without  repentance  and  the  day  will 
come  when  a  remnant  of  Israel  will  seek  the  Lord;  then  He 
will  come  and  rain  righteousness  upon  them. 

How  different  was  their  condition!  The  Lord  rebukes 
them,  for  they  had  ploughed  wickedness,  and  reaped  ini- 
quity. The  noise  of  war  is  now  heard;  Shalman  (a  con- 
tracted form  of  Shalmanezer,  the  King  of  Assyria)  is  ad- 
vancing and  shall  destroy  all  their  fortresses  as  he  destroyed 
Beth-arbel.  (There  is  no  further  record  of  Beth-arbel  and 
its  destruction.)  And  who  was  responsible  for  all  this  havoc 
and  the  impending  calamity?  "Thus  has  Bethel  done  to 
you,  for  the  evil  of  your  great  evil.  In  the  early  morning  the 
king  of  Israel  shall  be  utterly  cut  off."  Bethel  was  the  seat 
of  Israel's  idolatry,  it  drew  God's  wrath  and  finally  ended 
the  monarchy  in  Israel  and  their  national  existence. 

4.  The  Mercy  of  a  Merciful  God:  Chapter  xi:l-ll.  This 
chapter  starts  with  a  beautiful  allusion  to  Israel's  youth, 
when  in  sovereign  love  He  called  Israel,  His  firstborn  Son, 
out  of  Egypt,  redeeming  them  by  blood  and  power  (Exod. 
iv:22-23).  But  this  passage  is  quoted  in  the  second  chap- 
ter of  the  Gospel  of  Matthew:  "That  it  might  be  fulfilled 
which  was  spoken  of  the  Lord  by  the  prophet,  saying.  Out 
of  Egypt  have  I  called  My  Son"  (Matt,  ii  :15) .  The  blending 
together  of  Israel  and  Christ  is  very  interesting.  Christ  is 
the  true  Israel  and  goes  through  the  entire  history  of  the 
nation,  without  failure  and  in  divine  perfection.  He  was 
carried  as  an  infant  into  the  land  where  Israel  suffered  in 
the  fiery  furnace;  and  finally  He  died  for  that  nation  and 
in  some  future  day  through  Him,  the  true  Israel  (called  such 
in  Isa.  Ixix),  Israel's  great  future  and  glory  will  come  to  pass. 

But  while  the  Son  of  God,  the  true  Israel,  was  perfect  and 
holy  in  all  His  ways,  Israel  was  unfaithful.  This  record  of 
Jehovah's  faithfulness  and  mercy  is  here  unfolded.  He  sent 
them  prophets  who  called  them,  but  they  turned  away  from 
Him  and  gave  themselves  over  to  the  Baalim  and  the  idol- 
gods.  How  loving  He  had  been  to  them!  He  led  them, 
took  them  into  His  arms  and  healed  them.    He  drew  them 


THE  PROPHET  HOSEA  73 

with  cords  of  love  and  was  towards  them  "as  those  that 
would  raise  the  yoke-strap  over  their  jaws,  and  I  reached 
out  to  them  to  eat"  (verse  4).  It  is  a  beautiful  picture  of 
His  great  gentleness  with  them.  Perhaps  some  of  them  were 
anxious  to  turn  to  Egypt  and  find  a  home  there  and  thus 
escape  the  cruel  Assyrian.  But  the  Lord  declares  that  they 
shall  not  return  to  Egypt,  but  Assyria  is  to  be  their  king, 
because  they  refused  to  return.  The  sword  of  judgment 
would  do  its  work  completely  (verses  6-7).  Then  follows  a 
most  wonderful  outburst  of  deepest  sorrow  over  the  stubborn 
nation : 

"How  should  I  give  you  up,  Ephraim? 
How  shall  I  surrender  thee,  Israel? 
How  should  I  make  thee  Like  Admah? 
Or  set  thee  like  Zeboim? 
My  heart  is  turned  within  me; 
My  repentings  are  kindled  together." 

It  is  the  same  Lord  who  speaks  here,  who  centuries  later 
stood  before  the  city  and  broke  out  in  loud  weeping  when 
He  beheld  the  city:  "If  thou  hadst  known,  even  thou,  at 
least  in  this  thy  day  the  things  which  belong  unto  thy 
peace!  but  now  they  are  hid  from  thine  eyes"  (Luke  xix:42). 
"O  Jerusalem,  Jerusalem,  thou  that  killest  the  prophets  and 
stonest  them  which  are  sent  unto  thee,  how  often  would  I 
have  gathered  thy  children  together,  even  as  a  hen  gathereth 
her  chickens  under  her  wings,  and  ye  would  not!  Behold 
your  house  is  left  unto  you  desolate.  For  I  say  unto  you, 
ye  shall  not  see  me  henceforth,  till  ye  shall  say.  Blessed  is 
He  that  cometh  in  the  name  of  the  Lord"  (Matt.  xxiii:37). 
How  He  loves  His  people!  And  though  He  has  punished 
them,  He  does  not  forsake  them;  He  will  not  be  angry  for- 
ever; He  is  a  covenant  keeping  God,  "For  I  am  God  and 
not  man"  (verse  9).  "For  I  am  the  Lord,  I  change  not; 
therefore  ye  sons  of  Jacob  are  not  consumed"  (Mai.  iii:6). 
And  so  here,  this  chapter  of  Jehovah's  mercy  ends  with  the 
assurance  of  their  future  restoration  and  blessing.  "They 
will  follow  the  Lord."    That  will  be  "when  like  a  lion  He 


74  THE  PROPHET  HOSEA 

roars."  That  is  the  day  when  He  appears  again  as  "The 
lion  of  the  tribe  of  Judah."  Then,  in  that  day,  like  a  bird 
from  Egypt  they  will  hasten  back  and  like  a  dove  from 
Assyria.  "Then  will  I  make  them  dwell  in  their  houses, 
saith  the  Lord."  Here  is  another  prophecy  of  their  restora- 
tion to  their  own,  God-given  home  land. 

CHAPTER  XI:12-Xn 
THE  INDICTMENT 

1.  Ephraim's  Indictment.     Chapter  xi:12-xii:2. 

2.  Remembrance  of  the  Past.     3-6. 

3.  What  Israel  Had  Become.     7-14. 

1.  Ephraim's  Indictment:  Chapter  xi:12-xii. 2.  Lying  and 
deceit  had  been  Ephraim's  course  towards  Jehovah;  instead 
of  trusting  Him  and  following  Him  faithfully  they  had 
attached  themselves  to  idols,  while  Judah  stiU  outwardly 
cleaved  to  Jehovah,  though  it  was  in  a  rambling  way.  The 
word  translated  "ruleth"  means  rambling.  The  better 
rendering  of  the  sentence  is  "and  Judah  is  also  rambling 
towards  God  (or  unbridled  against  Him)  and  towards  the 
faithful  Holy  One."  But  while  outwardly  Judah  seemed 
to  be  all  right,  Ephraim  fed  on  wind,  was  occupied  with  the 
vain,  the  empty  things,  increased  in  lies  and  desolation  and 
turned  to  Assyria  and  Egypt  for  help,  sending  as  a  present 
olive  oil  to  the  latter  and  making  a  covenant  with  the  former 
(see  2  Kings  xvii:4).  Then  the  mask  is  torn  from  Judah 's 
face.  The  Lord  had  a  controversey  with  them  also  and 
would  repay  them  according  to  their  evil  deeds. 

2.  Remembrance  of  the  Past:  Verses  3-6.  Jacob's  sons 
are  now  reminded  of  Jacob*s  experience.  Though  he  was 
so  weak  and  sinful  yet  the  Lord  in  marvellous  grace  met  him. 
The  experience  at  Peniel  is  recalled.  "Yea,  he  had  power 
over  the  angel,  and  prevailed;  he  wept  and  made  supplica- 
tion unto  Him."  There  he  learned  the  sufficiency  of  grace 
and  his  strength  was  made  perfect  in  wealoiess.  The  angel 
who  appeared  unto  him  that  night  was  none  other  than  the 
Son  of  God.    What  a  reminder  it  was  to  them.    "He  found 


THE   PROPHET  HOSEA  76 

him  (Jacob)  in  Bethel!"  In  the  very  place  where  the  Lord 
found  Jacob  and  Jacob  found  the  Lord,  they  had  set  up 
their  awful,  God-defying  idol  worship.  Where  God  had 
shown  such  mercy  there  they  practised  now  their  abomina- 
tions. Jehovah,  the  God  of  hosts,  was  still  the  same.  He 
is  the  Lord  who  changes  not.  He  was  waiting  still  for  their 
return.  To  such  a  God,  who  keeps  His  covenant  promises 
they  were  urged  to  return  and  prove  their  true  return  by 
keeping  mercy  and  justice  and  by  waiting  on  Jehovah  con- 
tinually.   But  the  call  of  grace  and  mercy  was  unheeded. 

3.  What  Israel  Had  Become:  Verses  7-14.  The  Lord 
calls  apostate  Israel  a  merchant,  that  is  in  Hebrew  "Canaan" 
(Canaan  means  traffic;  see  Ezek.  xvii:4).  They  had  become 
Canaanites  with  the  balances  of  deceit,  loving  to  oppress. 
They  had  become  fraudulent  merchants,  by  cheating  and 
oppression.  Their  wrong  attitude  towards  Jehovah,  having 
forsaken  Him,  led  to  a  wrong  attitude  towards  their  fellow- 
men.  Instead  of  repenting  they  boasted,  "I  am  become 
rich,  I  have  found  me  out  substance."  They  were  breaking 
the  law  continually  (see  Lev.  xix:36  and  Deut.  xxv:13-16). 
Yet  in  all  their  lawbreaking  they  prided  themselves  of  being 
a  righteous  nation.  *Tn  all  my  labors  they  shall  find  no 
iniquity  in  me  that  were  sin."  How  all  this  fits  a  good  part 
of  the  Jews  today  is  to  well  known  to  need  further  comment. 

Some  day  it  will  be  different  through  the  grace  and  mercy 
of  the  never-changing  Lord.  He  is  the  Jehovah  who  de- 
livered them  out  of  Egypt;  all  their  blessing  and  prosperity 
they  owed  to  Him;  He  had  guided  and  preserved  them, 
and  all  their  sinning  would  not  diminish  His  faithfulness  to 
them.  They  are  going  to  dwell  again  some  day  in  tents,  a 
reference  to  the  feast  of  tabernacles,  that  great  feast  which 
typifies  the  coming  millennial  blessings  for  restored  Israel. 
Such  had  been  the  continued  testimony  of  the  prophets 
He  had  sent,  who  announced  the  coming  judgments  and  the 
final  blessings  in  a  future  day.  But  now  everything  was 
ruin  on  account  of  their  idolatry.  Gilgal  was  the  seat  of  a 
part  of  their  idolatry  (chapter  iv:15,  ix:15).  Then  once 
more  they  are  reminded  of  their  progenitor  Jacob.    He  fled 


76  TEE  PROPHET  ROSEA 

before  Esau  his  brother,  yet  though  he  was  weak  he  served 
faithfully  for  a  wife  and  for  a  wife  he  kept  guard  and  Jehovah 
guarded  and  blest  him.  So  He  would  concern  Himself  with 
them  again.  The  twenty-sixth  chapter  of  Deuteronomy 
throws  light  on  this  passage.  But  what  was  Ephraim's  con- 
dition? Instead  of  acknowledging  all  Jehovah  had  done  for 
Jacob  and  his  offspring  they  provoked  Him  to  bitter  anger, 
therefore  the  Lord  would  punish  them. 

CHAPTER  XIII 
EPHRAIM'S  RUIN  AND  JUDGMENT 

1.  Ruin  and  Judgment.     1-8. 

2.  It  is  Thy  Destruction,  O  Israel!     9-11. 
8.     Mercy  to  Follow  Wrath.     12-14. 

4.     The  Desolation  of  the  Nearing  Judgment.     15-16. ; 

1.  Ruin  and  Judgment:  Verses  1-8.  In  the  beginning 
Ephraim  was  humble,  and  knowing  his  dependence,  he  spoke 
with  trembling.  Then  he  became  puffed  up,  exalted  him- 
self in  Israel,  loving  the  pre-eminence,  it  led  on  to  the  schism 
from  Judah  and  the  house  of  David.  The  next  step  after 
this  separation  from  Judah  was  idolatry,  then  the  dying 
of  the  nation  began.  This  sad  history  of  Ephraim,  reveal- 
ing the  steps  of  decline,  beginning  with  self-exaltation  and 
ending  in  ruin  and  death,  has  often  been  repeated  in  the 
individual  history  of  countless  multitudes  among  the  pro- 
fessing people  of  God.  i 

Then  they  went  from  sinning  to  sinning,  from  bad  to 
worse,  just  as  in  our  own  days,  the  apostates  in  Christendom 
go  from  bad  to  worse  in  fulfillment  of  2  Timothy  iii:13.  "But 
evil  men  and  seducers  shall  wax  worse  and  worse,  deceiving 
and  being  deceived."  Idolatry  flourished  on  all  sides.  They 
added  idol  images  in  Gilgal  and  Beersheba  to  the  golden 
calves  (Amos  viii:14).  Then  the  judgment  is  announced. 
Just  as  the  rising  sun  quickly  disperses  the  morning  clouds 
and  the  dew,  so  they  should  pass  away  (see  chapter  vi:4). 
They  would  be  like  the  chaff  driven  with  a  whirlwind  out  of 
the  threshing  floor   (Psa.  i:4,  xxxv:5;  Isa.  xvii:13,  xli:15- 


TEE   PROPHET  ROSEA  77 

16);  they  would  be  like  the  quickly  evaporating  smoke, 
which  comes  out  of  the  windows  of  a  house  without  a 
chimney. 

Then  the  Lord  reminds  them  of  their  former  relationship 
and  that  He  is  the  true  God,  "and  there  is  no  Saviour  beside 
Me."  In  the  land  of  the  wilderness  He  knew  them  and 
there  He  cared  for  them  and  provided  all  their  needs.  But 
instead  of  acknowledging  Him,  they  became  full;  self- 
exaltatiou  followed,  and  then  they  forgot  Him.  Through- 
out the  Word  of  God  self-exaltation,  pride  is  always  given 
as  the  starting  point  of  departure  from  God  and  the  conse- 
quent ruin. 

Verses  7-8  are  interesting.  They  are  to  be  rent  by  wild 
beasts,  which,  symbolically,  represent  the  Gentiles.  The 
ten  tribes  were  carried  away  by  the  Assyrian,  while  later, 
when  Judah  met  its  judgment,  the  whole  land  was  devastated 
by  the  lion-empire  (Babylonia) ;  by  the  bear  (Medo-Persia) ; 
by  the  leopard  (the  Graeco-Macedonia ;  and  finally  by  the 
dreadful  beast,  "the  beast  of  the  field  shall  tear  them,"  the 
Roman  power. 

2.  It  is  Thy  Destruction,  O  Israel:  Verses  9-11.  "It  is 
thy  destruction,  O  Israel,  that  thou  art  against  Me,  against 
thy  help."  What  they  had  done  in  lifting  themselves  up,  in 
forsaking  Jehovah  was  spiritual  and  national  suicide.  They 
were  alone  responsible  for  their  destruction.  Where  was 
their  King  to  save  them  out  of  such  ruin  and  destruction.? 
The  house  of  David  with  which  the  covenant  had  been  made 
they  had  forsaken.  He  reminds  them  again  of  an  episode 
in  their  past  history,  when  they,  their  fathers,  were  rebellious 
and  asked  for  a  king.  Such  kings  like  Saul  had  been  their 
kings  which  reigned  over  the  ten  tribes. 

3.  Mercy  to  Follow  Wrath:  Verses  12-14.  Ephraim  de- 
liberately held  on  to  his  sin.  Their  iniquity  was  bound  up; 
it  was  laid  by  in  store.  The  reference  is  to  the  Oriental  cus- 
tom of  tying  up  money  and  other  valuables  into  a  bundle 
and  hiding  it  somewhere.  It  was  done  for  security.  So  the 
Lord  would  see  to  it  that  their  sins  and  iniquity  would  not 
be  forgotten;  all  their  sins  were  preserved  for  punishment 


78  THE  PROPHET  HOSEA 

(see  Deut.  xxxii:34).  Sorrow  and  great  trouble  should  come 
upon  them.  It  has  been  thus  in  the  past,  it  will  be  so  in 
the  future,  in  the  time  of  "Jacob's  trouble"  (Jer.  xxx:4). 
When  that  time  comes,  when  all  their  hope  and  strength  is 
gone  (Deut.  xxxii  •.36-43)  then  He  will  deliver.  Then  all  the 
enemies  will  be  put  down.  Redemption  from  death  and 
the  plagues  will  come;  they  will  be  ransomed  from  the  power 
of  Sheol  (not  hell).  Israel  will  be  raised  from  its  national 
death — sleep.  Long  she  has  been  buried  among  the  nations, 
without  spiritual  and  national  life,  like  those  who  are  in  the 
power  of  Sheol.  But  Jehovah  will  deliver  the  faithful  por- 
tion of  Israel  and  Judah,  and  they  will  rise  from  the  dust 
of  the  earth,  the  symbol  of  their  national  restoration. 
To  use  this  passage,  as  it  has  been  done,  to  teach  the  resti- 
tution of  the  wicked,  is  wrong.  It  has  nothing  to  do  with 
the  wicked  dead  and  their  future,  but  all  applies  to  the 
restoration  of  Israel  (see  the  annotations  of  chapters  xvi 
and  xxxvii  of  the  Prophet  Ezekiel). 

3.  The  Desolation  of  the  Nearing  Judgment:  Verses  15- 
16.  These  verses  describe  the  horrors  of  the  coming  judg- 
ment by  the  Assyrians  (see  2  Kings  viii:12,  xv.l6,  and  Amos 
i:13). 

CHAPTER  XIV 
THE  RETURN  AND  THE  GLORIOUS  REDEMPTION 

1.  The  Exhortation  to  Return.     1-3. 

2.  The  Glorious  Redemption.     4-9. 

1.  The  Exhortation  to  Retiirn:  Verses  1-3.  This  chap- 
ter is  a  wonderful  finale  co  tlie  messages  of  Hosea.  What 
tender  entreaties!  What  gracious  assurance!  What  glori- 
ous promises  of  a  future  redeiription!  It  is  Jehovah  beseech- 
ing His  people,  those  who  Ivr.d  forsaken  Him,  outraged  His 
character  of  holiness  and  wlio  had  despised  Him.  First  is 
the  call  to  return.  God's  hands  are  tied  as  long  as  His 
people  stay  away  from  Him  and  do  not  return  to  Him  in 
true   repentance.    No   true   salvation   and  deliverance  for 


THE  PROPHET  HOSE  A  79 

His  people  is  possible  without  a  true  heart  return  unto  Him. 
It  is  this  for  which  He  looks  and  waits. 

Then  the  Lord  Himself  puts  His  word  and  a  prayer  into 
their  mouth.  He  loves  to  provide  all.  "Take  with  you 
words  and  turn  to  Jehovah  and  say  unto  Him,  Forgive  all 
iniquity,  and  receive  us  graciously,  so  will  we  render  the 
calves  of  our  lips."  Could  their  poor,  darkened  and  mis- 
trusting hearts  ever  even  have  imagined  to  ask  thus  of  Him? 
Their  consciences  were  defiled;  the  burden  of  guilt  was  upon 
them.  But  Jehovah  does  not  mention  their  sins  and  their 
guilt,  but  tells  them  just  to  pray  for  forgiveness  and  for  a 
gracious  reception.  And  He  who  tells  His  wayward  people 
to  pray,  to  turn  to  Him,  to  pray  for  forgiveness.  He  who 
assures  them  that  He  hears,  assures  them  of  a  gracious 
receiving,  will  never  fail.  How  full  of  comfort  these  few 
sentences  are  to  all  His  people  at  all  times!  We  can  imagine 
that  in  Hosea's  day  there  were  individual  Israelites  who 
took  these  words  to  heart.  After  them  generations  of  Jews 
read  them  and  turned  individually  to  the  Lord,  found  for- 
giveness and  became  the  objects  of  His  grace.  And  we 
too,  as  His  people,  when  we  have  gone  back  in  our  spiritual 
life,  can  find  our  comfort  here,  and  appropriate  all  this  in 
faith  as  we  act  upon  His  Word.  In  the  future  the  remnant 
of  Israel  will  take  these  gracious  exhortations  to  heart,  and 
before  the  glorious  redemption  is  given  to  them  return  to 
the  Lord  with  this  prayer. 

"So  will  v/e  render  the  calves  of  our  lips."  Literally  ren- 
dered it  IS  "we  will  pay  as  young  oxen  our  lips,"  i.e.,  present 
the  prayers  of  our  lips  as  a  thankoffering;  we  will  be  wor- 
shippers. Such  is  the  result  of  a  real  return  unto  the  Lord 
with  sins  forgiven  and  restored  to  His  fellowship.  The  days 
of  singing  are  coming  for  Israel  in  that  day  when  they  return 
unto  Him  and  He  appears  in  His  Glory  to  be  enthroned  as 
King.  It  will  usher  in  the  singing  times  for  all  the  world, 
including  groaning  creation,  then  delivered.  Then  follows 
the  evidence  of  their  genuine  repentance.  It  is  expressed  in 
words  suited  to  the  condition  of  Ephraim  in  Hosea's  day. 
They  repudiate  Assyria;  they  acknowledge  that  no  salva- 


80  THE   PROPHET  HOSEA 

tion  is  there,  but  only  in  Jehovah.  No  longer  will  they  trust 
in  their  own  strength  and  in  the  strength  of  their  horses;  no 
longer  will  they  turn  to  idols  and  call  them  "Our  God,"  but 
they  will  acknowledge  Him  in  whom  the  fatherless  findeth 
mercy.  Israel,  God's  Firstborn  son,  had  been  the  prodigal, 
was  fatherless,  though  the  Father's  love  never  gave  them 
up.  But  now  the  prodigal  returns  and  knows  there  is  One 
in  whom  the  fatherless  findeth  abundant  mercy.  All  this 
true  repentance  will  be  manifested  at  the  close  of  this  age, 
when  the  remnant  of  Israel  turns  to  the  Lord.  '  ^^ 

2.  The  Glorious  Redemption:  Verses  5-9.  His  gracious 
answer  to  such  repentance  follows.  Three  times  Jehovah 
speaks  "I  will."  This  is  the  word  of  Sovereign  grace  (see 
Annotations  on  Ezekiel,  page  315).  The  three  "I  wills" 
are:  (1)  I  will  heal  their  backslidings;  (2)  I  will  love  them 
freely;  (3)  I  will  be  a  dew  unto  Israel.  They  are  arranged 
in  a  most  blessed  order.  Mercy,  love  and  gracious  refresh- 
ment resulting  in  fruitfulness  and  beauty,  such  is  the  order. 
The  past  is  wiped  out,  the  present  is  love  and  the  future  is 
glory.  Like  the  lily,  like  Lebanon  and  like  the  olive-tree, 
Israel  is  to  be.  The  lily  denotes  beauty;  they  will  be  clad 
in  the  beauty  of  holiness.  Lebanon  stands  for  strength  and 
stability;  they  will  become  the  nation  of  power  which  can 
never  be  moved.  Then  they  shall  be  once  more  the  olive- 
tree;  the  broken  off  branches  will  be  put  back  (Rom.  xi:16, 
etc.).  The  blessings  of  the  restored  Israel  in  the  millennium 
are  given  in  the  seventh  verse. 

Beautiful  is  verse  8.  "Ephraim  (shall  say),  "What  have 
I  to  do  any  more  with  idols?  I  hear  and  I  look  upon  Him; 
I  am  like  a  green  fir  tree.  From  Me  is  thy  fruit  found." 
Ephraim,  the  cake  half  turned,  Ephraim,  of  whom  it  was 
said,  he  is  joined  to  idols,  leave  him  alone,  now  repudiates 
the  idols.  And  why?  I  hear  and  I  look  upon  Him!  The 
vision  of  the  Lord  turned  the  stubborn  heart.  It  is  so  still; 
the  great  power  is  to  hear  Him,  to  look  upon  Him.  In  that 
day  Israel  will  look  on  Him  whom  they  pierced,  the  great 
turning  point  in  their  future  history.  Then  the  nation  will 
yield  the  fruit  through  their  fellowship  with  Him.    Blessed 


THE   PROPHET  HOSEA  81 

ending  of  this  prophecy.  "For  the  ways  of  Jehovah  are 
right,  and  the  just  shall  walk  in  them;  but  the  transgressors 
shall  fall  therein." 


JOEL 


The  Prophet  Joel 

INTRODUCTION 

Joel  means  "Jehovah  is  God."  This  name  occurs  frequently  in  the 
Old  Testament  (1  Sam.  viii:2;  1  Chronicles  iv:35,  v:4,  viii:12,  etc.). 
The  Prophet  Joel  was  the  son  of  Pethuel.  Numerous  guesses  have  been 
made  about  his  personality.  A  tradition  states  that  he  was  from 
Bethom  in  the  tribe  of  Reuben.  In  1  Chronicles  xxiv:16  a  man  by 
name  of  Pethaliah  is  mentioned.  Some  have  connected  him  with  the 
father  of  Joel,  Pethuel,  claiming  upon  this  that  Joel  belonged  to  a 
priestly  family;  but  this,  as  well  as  other  claims  cannot  be  confirmed. 
Jewish  expositors  make  the  statement ,  that  Pethuel  was  Samuel, 
because  Samuel  had  a  son  by  name  of  Joel;  but,  inasmuch  as  the  sons 
of  Samuel  were  evildoers  this  is  incorrect.  The  book  itself  does  not 
give  even  a  single  hint  as  to  his  personal  history. 

WHEN  AND  WHERE  JOEL  LIVED 

As  to  the  time  and  place,  when  and  where  he  exercised  his  prophetic 
oflBce,  we  are  not  left  in  doubt.  He  prophesied  not  like  Hosea  among 
the  ten  tribes,  but  he  was  a  prophet  of  Judah.  The  entire  prophecy 
bears  witness  to  it;  this  fact  has  never  been  disputed.  It  is  different 
with  the  date  of  Joel.  Destructive  criticism  has  assigned  to  Joel  a 
post-exilic  date,  with  some  very  puerile  arguments.  For  instance  they 
claim  that  the  mention  of  the  walls  of  Jerusalem  (chapter  xi:7,  9),  point 
to  a  date  after  Ezra  and  Nehemiah.  Such  an  argument  is  not  an 
argument  of  a  scholar,  but  of  a  schoolboy.  Critics  also  object  to  an 
early  date  because  the  Greeks  are  mentioned  in  chapter  iii:6.  But 
the  Greeks  are  also  mentioned  in  an  inscription  of  Sargon  (about  710 
B.  C),  and  long  before  that  in  the  Armana  letters  a  Greek  is  also 
mentioned,  as  stated  in  "Higher  Criticism  and  the  Monuments"  by 
Professor  Sayce. 

The  best  Jewish  and  Christian  scholarship  has  maintained  a  very 
early  date  of  Joel.  When  the  editor  published  his  larger  work  on  Joel, 
in  which  he  puts  the  date  between  860  and  850  B.  C,  Professor  H.  A. 
Sayce  of  Oxford,  one  of  the  greatest  scholars  of  our  times,  wrote  in  a 
personal  letter  to  the  writer:  "Let  me  thank  you  heartily  for  your  very 
interesting  exposition  of  Joel.  I  am  glad  to  see  a  work  of  the  kind  on 
conservative  lines;  the  attempts  to  find  a  late  date  for  the  prophet  rests 
on  arguments  which  to  the  inductive  scientist  are  no  arguments  at  all." 
This  strong  statement  and  endorsement  of  a  very  early  date  for  Joel 
certainly  outweighs  the  arguments  of  certain  critics  who  possess  nothing 
like  the  scholarship  of  the  Oxford  professor. 


86  THE  PROPHET  JOEL 

There  is  nothing  mentioned  in  Joel  of  the  Assyrian  period  800-650, 
nor  is  there  anything  said  of  the  Babylonian  period  650-538,  hence 
Joel  must  have  prophesied  before  the  Assyrian  period,  that  is  in  the 
ninth  century  B.  C,  or  he  must  have  lived  after  the  exile.  The  latter 
is  excluded,  therefore  Joel  exercised  his  office  as  prophet  in  Judah 
during  the  middle  of  the  ninth  century,  as  stated  above,  about  860-850 
B.  C.  This  view  is  abundantly  verified  by  different  facts  found  in  the 
book  itself. 

Now,  the  date  of  Amos  is  generally  accepted  as  being  in  the  middle 

of  the  8th  century  before  Christ.     In  the  first  chapter  of  the  Book  of 

Amos  there  is  an  undoubted  quotation  from  the  Book  of  Joel.     (See 

N  Joel  iii:16  and  Amos  i:2).     Dr.  Pusey  makes  the  following  argument  out 

of  this  fact: 

"Amos  quoting  Joel  attests  two  things.  (1)  That  Joel's  prophecy 
must,  at  the  time  when  Amos  wrote,  have  become  a  part  of  Holy 
Scriptures,  and  its  authority  must  have  been  acknowledged;  (2)  That 
its  authority  must  have  been  acknowledged  by,  and  it  must  have  been 
in  circulation  among,  those  to  whom  Amos  prophesied;  otherwise  he 
would  not  have  prefixed  to  his  book  those  words  of  Joel.  For  the  whole 
force  of  the  words,  as  employed  by  Amos,  depends  on  being  recognized 
by  his  hearers,  as  a  renewal  of  the  prophecy  of  Joel.  Certainly  bad 
men  jeered  at  Amos,  as  though  this  threatening  would  not  be  fulfilled." 

The  seven  strongest  reasons  for  the  early  date  of  Joel  are  the  fol- 
lowing: 

1.  Joel  charges  the  Philistines  with  having  invaded  Judah,  captured 
the  inhabitants,  and  sold  them  as  slaves.  Now,  according  to  2  Chron. 
xxi:10,  this  happened  under  Joram,  B.  C.  889-883.  And  they  suffered 
the  punishment  predicted  for  their  crime,  under  Uzziah,  2  Chron. 
xxvi:6.  Hence  Joel  could  not  have  written  this  book  before  B.  C.  889, 
nor  later  than  732. 

2.  The  Phoenicians,  i.  e.,  those  of  Tyre  and  Sidon,  who  in  the  days 
of  David  and  Solomon  were  the  allies,  had  in  later  times  become  the 
enemies  of  Judah.  They  too  had  been  guilty  of  selling  Jewish  prisoners 
to  the  Grecians.  Joel  predicts  that  they  also  shall  be  punished  for  this 
crime — a  prediction  fulfilled  in  the  time  of  Uzziah,  B.  C.  811-759. 
This  proves  that  Joel  must  have  prophesied  before  the  days  of  Uzziah. 

S.  The  Edomites  (iii:19),  are  ranked  among  the  enemies  of  Judah- 
They  came  from  the  same  stock  as  the  Jews,  and  on  account  of  their 
sin  against  their  brethren,  their  country  was  to  become  a  perpetual 
desolation.  From  2  Kings  viii:20,  comp.  with  2  Chron.  xxi:8,  we  learn 
that  they  became  independent  of  Judah  in  the  time  of  Joram,  B.  C. 
889-883.  They  were  again  subdued,  and  their  capital  city  Petra 
captured,  B.  C.  838-811,  though  the  southern  and  eastern  parts  of  their 
territory  were  not  conquered  until  the  reign  of  Uzziah,  about  B.  C.  830. 


THE  PROPHET  JOEL  87 

The  prophet  must  have  exercised  his  ministry,  therefore,  prior  to  the 
latter  date. 

4.  The  fact  that  no  mention  is  made  of  the  invasion  by  the  Syrians 
of  Damascus  proves  that  Joel  was  one  of  the  early  prophets.  This 
occurred  in  the  latter  part  of  the  reign  of  Josiah,  B.  C.  850-840. 

5.  The  high  antiquity  of  Joel  is  proved  by  the  fact  that  he  makes  no 
reference  to  the  Assyrian  invasion  of  the  two  Jewish  kingdoms  in  B.  C. 
790.     On  the  other  hand,  Amos  clearly  alludes  to  it  (vi:14). 

6.  Another  proof  is  derived  from  the  relation  between  Joel  and  Amos. 
The  latter  was  certainly  well  acquainted  with  the  writings  of  the 
former. 

7.  The  mention  of  the  Valley  of  Jeoshaphat  is  a  circumstance  leading 
to  the  same  conclusion.  It  took  this  name  from  the  memorable  victory 
there  gained  over  Moab  and  Ammon.  The  way  in  which  Joel  refers  to 
it  shows  that  this  event  must  have  been  a  comparatively  recent  one, 
and  that  the  memory  of  it  was  still  fresh. 

On  these  grounds  we  conclude  that  in  fixing  the  time  of  this  prophet, 
we  cannot  take  for  our  terminus  a  quo  an  earlier  date  than  B.  C.  890, 
nor  for  our  terminus  ad  quern  a  later  one  than  840.  It  most  probably 
falls  between  B.  C.  860-850.  Joel  therefore  is  probably  the  oldest  of 
the  Minor  Prophets. 

THE -PROPHECY  OF  JOEL 

The  prophecy  of  Joel  is  one  which  extends  from  his  own  time  to  the 
time  of  Israel's  restoration  and  blessing  in  the  day  of  the  Lord.  The 
style  of  the  brief  prophecy  is  sublime.  To  show  its  beauty  we  give  a 
corrected  metric  version.  It  must  be  read  through  several  times  to 
grasp  its  vivid  descriptions,  the  terse  and  solemn  utterances,  the  full, 
smooth  phrases,  and  above  all  the  revelation  it  contains.  His  utter- 
ances are  distinguished  by  the  soaring  flight  of  imagination,  the  origin- 
ality, beauty  and  variety  of  the  similes.  The  conceptions  are  simple 
enough,  but  they  are  at  the  same  time  bold  and  grand.  The  perfect 
order  in  which  they  are  arranged,  the  even  flow,  the  well  compacted 
structure  of  the  prophecy  are  all  remarkable. 

He  may  well  be  called  "The  Prophet  of  the  Lord's  Day."  Five 
times  he  mentions  this  day.  Chapters  i:15,  ii:l-12,  10-11,  30-31,  and 
iii:15-16.  The  great  theme  then  is  "The  Day  of  the  Lord,"  that  coming 
day,  when  the  Lord  is  manifested,  when  the  enemies  of  Israel  are 
judged,  when  the  Lord  restores  and  redeems  Israel. 

The  occasion  of  the  book  and  prophecy  of  Joel  was  a  dreadful  scourge 
which  swept  over  the  land  of  Israel.  Locusts  swarms  had  fallen  upon 
the  land  and  stripped  it  of  everything  green.  There  was  also  a  great 
drought.  All  was  a  chastisement  from  the  Lord.  Hence  we  see  in  the 
first  chapter  the  penitential  lamentations  of  old  and  young,  priests  and 
people.     Then  the  vision  widens  in  the  second  chapter.     The  locusts 


88  THE  PROPHET  JOEL 

appear  no  longer  as  a  scourge  of  literal  insects;  they  become  typical  of 
an  invading  army.  This  hostile  army  invades  the  land  from  the 
North  and  makes  the  land  a  wilderness.  The  alarm  is  sounded  in 
Zion;  the  repentance  of  the  people  follows.  Then  comes  the  great 
change  in  this  picture  of  desolation  and  despair.  The  day  of  the  Lord 
is  announced.  He  acts  in  behalf  of  His  people.  He  delivers  them  from 
the  Northern  Army;  He  restores  what  the  locusts  had  devoured;  the 
land  is  restored  and  the  latter  rain  is  given.  At  the  close  of  the  second 
chapter  stands  the  prophecy  which  predicts  spiritual  blessings  through 
the  outpouring  of  the  Spirit  of  God  upon  all  flesh,  a  prophecy  which 
has  not  yet  been  completely  fulfilled,  which  is  not  now  in  process  of 
fulfillment,  but  which  will  be  accomplished  in  the  day  of  the  Lord. 
The  last  chapter  is  the  great  finale  of  this  symphony  of  Prophecy. 
Here  the  judgment  of  the  nations  is  vividly  portrayed;  what  the  day 
of  the  Lord  will  bring,  and  what  will  follow  in  blessing  is  the  final  theme. 
But  few  Christians  have  ever  given  much  heed  to  this  prophetic 
book.  There  are  many  important  truths  in  this  book.  A  great  deal  of 
confusion  might  have  been  avoided  if  more  attention  had  been  given  to 
the  setting  in  which  the  prediction  of  the  outpouring  of  the  Holy 
Spirit  upon  all  flesh  is  found.  The  Pentecostal  delusion  is  built  up 
mostly  upon  the  wrong  interpretations  of  this  prophecy. 

THE  DIVISIONS  OF  JOEL 

The  divisions  of  the  prophecy  of  Joel,  as  found  in  our  English  version, 
cannot  be  improved  upon.     We  follow  it  in  our  analysis  and  annotations. 


THE  PROPHET  JOEL  89 


The  Book  of  Joel 

A  METRIC  VERSION 


CHAPTER  I. 

1.  The  Word  of  Jehovah  which  came  to  Joel,  the  Son  of  Pethuel. 

2.  Hear  this,  ye  aged  men 

And  open  the  ear  ye  inhabitants  of  the  land! 
Hath  this  happened  in  your  days. 
Or  even  in  the  days  of  your  fathers? 
S.  Relate  it  to  your  children 

And  your  children  to  their  children. 
And  their  children  to  another  generation. 

4.  What  the  Gazam*  left,  the  Arbeh  hath  devoured 
And  what  the  Arbeh  left,  the  Jelek  hath  devoured 
And  what  the  Jelek  left,  the  Ckasel  hath  devoured. 

5.  Awake,  ye  drunkards  and  weep! 
And  howl  all  ye  drinkers  of  wine 
Because  of  the  sweet  wine. 

For  it  is  taken  away  from  your  mouth. 

6.  For  a  nation  has  come  up  upon  my  land 
Mighty  and  without  number — 

His  teeth — lion's  teeth — 

The  jaw  teeth,  that  of  a  lioness. 

7.  He  hath  made  my  vine  for  a  desolation 
And  my  figtree  broken  off; 

Peeled  off  completely  and  cast  it  away; 
Its  branches  are  made  white. 

8.  Lament  like  a  virgin! 

Girded  with  sackcloth  for  the  husband  of  her  youth. 

9.  Cut  off  is  the  meat  and  drink  offering  from  the  house  of 
Jehovah. 

The  priests  mourn,  the  servants  of  Jehovah. 
10.  "Wasted  is  the  field 
Mourning  is  the  land — 
For  wasted  is  the  corn 
The  new  wine  is  dried  up 
The  oil  faileth." 


*We  left  these  four  words  untranslated  for  reasons  which  will   be 
given  in  the  exposition. 


90  THE  PROPHET  JOEL 

11.  Be  ashamed,  husbandmen! 
Howl — vine  dressers! 

For  the  wheat  and  the  barley. 
Because  the  harvest  of  the  field  is  lost. 

12.  The  vine  is  dried  up 
And  the  figtree  faileth 

The  pomegranate,  also  the  palm  and  the  apple  tree." 
All  the  trees  of  the  field  are  withered. 
Gone  is  joy  from  the  children  of  men. 

13.  Gird  yourselves  and  lament,  O  ye  priests. 
Howl,  ministers  of  the  altar; 

Come  lie  down  in  sackcloth  all  night 

Ye  ministers  of  my  God. 

For  withholden  from  the  house  of  your  God 

Are  the  meat  offering  and  the  drink  offering. 

14.  Sanctify  a  fast. 

Call  a  solemn  gathering. 

Bring  together  the  Elders 

All  the  inhabitants  of  the  land 

In  the  house  of  Jehovah  your  God 

And  cry  unto  Jehovah 

15.  Woe!  For  the  Day! 

Because  near  is  the  day  of  Jehovah 

Even  like  destruction  from  Shaddai*  it  comes. 

16.  Is  not  the  food  cut  off  before  our  eyes? 
From  the  house  of  our  God  joy  and  gladness. 

17.  The  seeds  have  perished  under  their  clods. 
The  garners  become  desolate 

The  storehouses  are  broken  down 
For  withered  is  the  corn. 

18.  Hear  the  cattle  groan! 

The  herds  of  cattle  are  bewildered, 
For  there  is  no  feeding  place  for  them. 
Also  the  flocks  of  sheep  are  made  to  suffer,  f 

19.  To  Thee,  Jehovah,  I  cry. 

For  the  fire  has  consumed  the  goodly  places  of  the  desert 
And  a  flame  hath  burned  all  the  trees  of  the  field. 

20.  Also  the  cattle  of  the  field  look  up  J  unto  Thee 


*The  only  time  Shaddai  (Almighty)  is  used  in  Joel.  In  the  Hebrew 
there  is  a  resemblance  of  sound  between  "destruction"  and  "Shaddai.'' 

fThe  Hebrew  word,  which  we  translate  "made  to  suffer"  means  in 
its  root  "to  be  guilty."  The  form  of  the  verb  used  here  would  best  be 
translated  by  the  German  "bussen." 

JAnother  word  different  from  the  19th  verso  is  used,  though  nearly 
all  translators  use  "cry."     It  is  more  a  groaning,  desirous  looking  up. 


THE  PROPHET  JOEL  91 

For  the  streams  of  water  are  dried  up. 

And  a  fire  hath  consumed  the  goodly  places  of  the  desert. 

CHAPTER  II. 

1.  Blow  the  trumpet  in  Zion, 

Sound  an  alarm  in  the  mount  of  my  holiness. 
Let  all  the  dwellers  of  the  land  tremble. 
For  the  day  of  Jehovah  cometh. 
For  it  is  near  at  hand. 

2.  A  day  of  darkness  and  gloom 

A  day  of  clouds  and  thick  darkness. 

Like  the  dawn  spread  upon  the  mountains; — 

A  people  numerous  and  strong! 

Never  hath  there  been  the  like  before. 

Neither  shall  the  like  come  again. 

In  the  years  of  many  generations. 

3.  A  fire  devoureth  before  them. 
And  behind  them  a  flame  burneth; 

Before  them  the  land  is  as  the  garden  of  Eden, 
And  behind  them  a  desolate  wilderness. 
Yea,  and  nothing  can  escape  them. 

4.  Their  appearance  is  like  the  appearance  of  horses. 
And  like  the  horsemen  shall  they  run. 

6.  Like  the  noise  of  chariots. 

On  the  mountain  tops,  they  shall  leap. 

Like  the  crackling  of  a  flame  of  fire  devouring  the  stubble. 

Like  a  strong  people  set  in  battle  array. 

6.  Before  them  the  peoples  are  in  distress 
All  faces  turn  to  paleness. 

7.  They  run  like  mighty  men 

They  climb  the  wall  like  men  of  war; 
And  they  march  each  one  in  his  ways. 
And  they  turn  not  aside  from  their  ranks. 

8.  Nor  doth  one  press  upon  another. 

A  mighty  one*  marches  in  the  high  road. 
They  fall  upon  the  dart,  but  are  not  wounded. 

9.  They  spread  themselves  in  the  city. 
They  run  along  upon  the  wall. 
They  climb  up  into  the  houses. 

They  enter  in  by  the  windows  like  a  thief. 
10.  The  earth  trembleth  before  them. 
The  heavens  shake. 


*This  is  the  literal  meaning. 


92  THE  PROPHET  JOEL 

The  sun  and  the  moon  are  darkened. 
And  the  stars  withdraw  their  shining. 

11.  And  Jehovah  uttereth  His  voice  before  his  army 
For  very  great  is  His  host. 

For  He  that  executeth  His  Word  is  mighty; 

For  great  is  the  day  of  Jehovah  and  very  terrible. 

And  who  can  stand  it? 

12.  Yet  even  now,  saith  Jehovah, 
Return  unto  me  with  all  your  heart. 

With  fasting  and  with  weeping  and  with  mourning. 

13.  And  rend  your  heart  and  not  your  garments. 
And  return  unto  Jehovah  your  God, 

For  He  is  gracious  and  merciful. 

Slow  to  anger  and  of  great  loving  kindness 

And  repenteth  Him  of  the  evil. 

14.  Who  knoweth  He  may  return  and  repent 
And  leave  a  blessing  behind. 

An  oblation  and  a  drink  offering 
For  Jehovah  your  God. 

15.  Blow  the  trumpet  in  Zion, 
Sanctify  a  fast. 

16.  Call  out  a  solemn  assembly, 
Gather  the  people. 
Sanctify  a  congregation. 
Assemble  the  old  men. 
Gather  the  children. 

And  those  that  suck  the  breasts; 

Let  the  bridegroom  leave  his  chamber 

And  the  bride  her  closet; 

17.  Let  the  priests,  the  ministers  of  Jehovah, 
Weep  between  the  porch  and  the  altar. 
And  let  them  say: — 

"Spare  Thy  people,  O  Jehovah, 
And  give  not  thine  heritage  to  reproach 
That  the  nations  should  rule  over  them*. 
Wherefore  should  they  say  among  the  peoples 
Where  is  their  God?" 

18.  Then  Jehovah  will  be  jealous  for  His  land. 
And  will  have  pity  on  His  people. 

19.  And  Jehovah  will  answer  and  say  to  His  people: 
Behold  I  am  sending  to  you  the  corn. 

The  new  wine  and  the  oil; 

And  ye  shall  be  satisfied  therewith. 


"Or,  "they  that  should  be  a  byword  of  the  nations." 


THE  PROPHET  JOEL  93 

And  I  will  no  longer  make  you 
For  a  reproach  among  the  nations.  * 

20.  And  I  will  remove  afar  from  you  the  One  from  the  North 
And  will  drive  him  into  a  dry  and  desolate  land. 

His  face  toward  the  Eastern  sea 

His  rear  toward  the  Western  sea 

And  his  stench  shall  arise 

And  his  ill  odour  shall  ascend. 

For  he  hath  lifted  himself  up  to  do  great  things. 

21.  Fear  not,  O  Land 
Be  glad  and  rejoice. 

For  Jehovah  doeth  great  things. 

22.  Fear  not,  ye  beasts  of  the  field! 

For  the  pastures  of  the  desert  spring  forth. 

The  tree  beareth  her  fruit 

The  fig  tree  and  the  vine  give  their  strength. 

23.  Ye  children  of  Zion,  be  glad  and  rejoice 
In  Jehovah  your  God; 

For  He  giveth  you  the  early  rain  in  righteousness. 
He  causeth  to  descend  for  you  the  showers  , 
The  earl}'  and  the  latter  rain  as  before. 

24.  And  the  floors  shall  be  full  of  corn. 

And  the  vats  shall  overflow  with  new  wine  and  oil. 

25.  And  I  will  restore  to  you  the  years. 
Which  the  Arbeth  hath  eaten. 

The  Jekel,  the  Chasel  and  the  Gazam, 
My  great  army,  which  I  sent  among  you. 
20.  Then  ye  shall  be  in  abundance,  and  be  satisfied 
And  praise  the  name  of  Jehovah  your  God, 
Who  has  dealt  wondrously  with  you. 
And  my  people  shall  never  be  ashamed. 

27.  And  ye  shall  know  that  I  am  in  the  midst  of  Israel, 
And  that  I  Jehovah  am  your  God,  and  none  else. 
And  my  people  shall  never  be  ashamed. 

28.  And  it  shall  come  to  pass  afterwards, 

I  will  pour  out  my  Spirit  upon  all  flesh. 

And  your  sons  and  your  daughters  shall  prophesy; 

Your  old  men  shall  dream  dreams. 

Your  young  men  shall  see  visions. 

29.  Yea,  even  upon  the  men  servants  and  the  maid  servants. 
In  those  days  will  I  pour  out  my  Spirit. 

30.  And  I  will  give  wonders  in  the  heaven  and  on  earth. 
Blood,  and  fire  and  pillars  of  smoke. 

31.  The  sun  shall  be  turned  to  darkness. 
And  the  moon  into  blood. 

Before  the  great  and  terrible  day  of  Jehovah  come. 


94  THE  PROPHET  JOEL 

32.  And  it  shall  come  to  pass 

Whosoever  shall  call  on  the  name  of  Jehovah  shall  be  saved . 
For  in  Mount  Zion  and  in  Jerusalem  shall  be  deliverance. 
As  Jehovah  hath  said. 
Even  for  the  remnant  whom  Jehovah  shall  call. 

CHAPTER  III. 

1.  For  behold  in  those  days  and  in  that  time. 

When  I  shall  bring  back  the  captivity  of  Judah  and 
Jerusalem;  '■ 

2.  I  will  also  bring  together  all  nations. 

And  will  bring  down  into  the  valley  of  Jehoshaphat; 
And  there  will  I  judge  them  on  account  of  my  people, 
And  my  heritage  Israel,  whom  they  have  scattered 
among  the  nations. 
And  they  divided  my  land. 

3.  And  they  cast  lots  for  my  people. 
They  gave  a  boy  for  a  harlot. 

And  sold  a  girl  for  wine,  and  drank  it. 

4.  Yea  also,  what  have  ye  to  do  with  me,  O  Tyre  and 
Sidon, 

And  all  the  borders  of  Philistia.' 
Would  you  requite  me  with  retaliation? 
If  your  retaliate 

Swiftly  and  speedily  will  I  bring  your  recompense 
Upon  your  own  head. 
6.   Because  ye  have  taken  my  silver  and  gold, 

And  have  brought  into  your  temples  my  very  best  things 

6.  And  the  children  of  Judah  and  of  Jerusalem, 
Ye  sold  to  the  children  of  the  Greeks, 

That  ye  might  remove  them  far  from  their  border. 

7.  Behold  I  will  raise  them  up  out  of  the  place  whither 
ye  sold  them, 

And  I  will  return  the  retaliation  upon  your  own  head. 

8.  And  I  will  sell  your  sons  and  your  daughters 
Into  the  hands  of  the  sons  of  Judah. 

And  they  shall  sell  them  to  the  Sabeans  to  a  far  off  nation. 
For  Jehovah  hath  spoken  it. 

9.  Proclaim  this  among  the  nations: 
Declare  a  war! 

Arouse  the  mighty  ones! 

Let  all  the  men  of  war  draw  near,  let  them  come  up! 
10.   Beat  your  ploughshares  into  swords. 
And  your  pruning  hooks  into  spears. 
Let  the  weak  say,  I  am  strong. 


THE  PROPHET  JOEL  95 

11.  Come  together, 

All  ye  nations  round  about 

Gather  yourselves  together. 

Thither  cause  thy  mighty  ones  to  come  down, 

O,  Jehovah! 

12.  Let  the  nations  arise  and  come  up 
To  the  valley  of  Jehoshaphat, 

For  there  will  I  sit  to  judge  all  the  nations  round  about. 

13.  Put  in  the  sickle. 

For  the  harvest  is  ripe; 

Come— Tread! 

For  the  wine-press  is  full. 

The  vats  overflow; 

For  their  wickedness  is  great. 

14.  Multitudes,  multitudes  in  the  valley  of  decision! 

For  the  day  of  Jehovah  is  at  hand  in  the  valley  of  decision. 

15.  The  sun  and  the  moon  are  darkened 
And  the  stars  withdraw  their  shining. 

16.  And  Jehovah  shall  roar  from  Zion, 

And  send  forth  His  voice  from  Jerusalem; 
And  the  heavens  and  the  earth  shall  shake; 
But  Jehovah  will  be  a  refuge  for  His  people 
And  a  fortress  for  the  sons  of  Israel. 

17.  And  ye  shall  know  that  I,  Jehovah,  your  God, 
Dwell  in  Zion,  my  holy  mountain; 

And  Jerusalem  shall  be  holy, . 

And  strangers  shall  no  more  pass  through  her. 

18.  And  it  shall  come  to  pass  in  that  day 

That  the  mountains  shall  drop  down  new  wine. 

And  the  hills  shall  flow  with  milk, 

And  all  the  river  beds  of  Judah  shall  be  full  with  waters. 

And  a  fountain  shall  come  forth  from  the  house  of  Jehovah, 

And  shall  water  the  valley  of  Shittim. 

19.  Egypt  shall  be  a  desolation 

And  Edom  shall  be  a  desolate  wilderness. 

For  their  violence  against  the  children  of  Judah, 

Because  they  shed  innocent  blood  in  their  land. 

20.  But  Judah  shall  abide  forever. 

And  Jerusalem  from  generation  to  generation. 

21.  And  I  will  purge  them  from  the  blood 
From  which  I  had  not  purged  them. 
And  Jehovah  will  dwell  in  Zion. 


96  THE  PROPHET  JOEL 


Analysis  and  Annotations 

Chapter  i. 
I.  THE    PLAGUE   OF  LOCUSTS. 

IL  THE  COMING  DAY  OF  THE  LORD;   THE  RUIN, 
THE    REPENTANCE   AND    THE    RESTORATION. 

Chapter  ii. 

in.  THE  EVENTS  OF  THE  DAY  OF  THE  LORD; 
ISRAEL'S  ENEMIES  JUDGED;  THE  KING- 
DOM ESTABLISHED. 

Chapter  iii. 

I.    THE  PLAGUE  OF  LOCUSTS 
CHAPTER  I 

1.  The  Prophet's  Appeal.     1-4. 

2.  The  Call  to  the  Drunkards.     5-7. 

3.  The  Call  to  the  People  and  the  Priests.     8-14. 

4.  The  Day  of  the  Lord;  the  Suffering  Land.     15-18. 

5.  The  Prayer  of  the  Prophet.     19-20. 

1.  The  Prophet's  Appeal:  Verses  1-4.  The  Prophet  an- 
nounces that  it  is  the  Word  of  Jehovah  he  utters,  which 
came  to  him.  Verses  2  and  3  are  an  introduction  to  the 
description  which  follows  the  great  calamity  which  had 
befallen  the  land.  It  is  in  the  form  of  an  appeal.  What  had 
happened  to  the  land  is  of  such  a  fearful  character  that  it  is 
unprecedented.  The  visitation  of  the  land  by  the  locust 
plague  is  to  be  related  to  future  generations,  because  there 
is  a  great  prophetic  meaning  as  to  the  future  attached  to 
the  locusts,  which  will  be  pointed  out  later.  The  fourth 
verse  we  render  in  a  way  our  own,  leaving  the  words  of  the 
destroying  insects  untranslated. 

What  the  Gazam  left,  the  Arbeh  hath  devoured; 
And  what  the  Arbeh  left,  the  Jelek  hath  devoured; 
And  what  the  Jelek  left,  the  Chasel  hath  devoured. 


THE  PROPHET  JOEL  97 

We  left  the  Hebrew  words  untranslated  because  they  do 
not  express  insects  of  different  species;  they  are  one  insect, 
the  locust,  in  a  fourfold  stage.  Gazam  means  "to  gnaw  off;" 
Arbeh  is  "to  be  many";  this  is  the  common  name  of  the 
locusts  on  account  of  their  migratory  habits.  Jelek  is  "to 
lick  off,"  and  Chasel  means  "to  devour  or  consume."  The 
locust  passes  through  a  fourfold  stage  in  its  development 
to  full  growth.  First,  it  is  the  gnawing  locust,  when  first 
hatched;  then  it  gets  its  wings  and  flies  about;  after  that 
it  starts  in  its  destructive  work  by  licking  off  whatever  it 
finds,  and,  finally,  it  reaches  its  full  growth  and  devours 
everything  in  its  path.  For  a  full  description  of  the  locusts, 
their  habits,  their  awful  work  of  destruction  in  Oriental 
countries  see  our  commentary  on  Joel,  pages  33-39  and  in 
Appendix  B.* 

The  locust  plague  which  laid  Israel's  land  bare  was  a  judg- 
ment from  the  Lord.  It  was  one  of  the  judgments  the  Lord 
sent  upon  Egypt,  and  Moses  had  prophetically  announced 
that  the  Lord  would  use  them  to  punish  his  people  (see 
Deut.  xxviii:38,  42). 

But  these  literal  locusts,  which  fell  literally  upon  the  land 
and  destroyed  in  a  short  time  all  vegetation,  are  symbolic 
of  other  agencies  which  were  to  be  used  later  in  Israel's  his- 
tory to  bring  judgment  upon  the  land  and  the  people.  They 
are  typical  of  Gentile  armies,  as  stated  in  the  second  chap- 
ter, where  the  Lord  calls  them  "My  great  army,"  Here  is 
unquestionably  a  prophetic  forecast  as  to  the  future  of  the 
land.  From  Daniel's  prophecy  we  learn  twice  that  four 
world-powers  should  subjugate  Israel  and  prey  upon  the 
land:  Babylonia,  Medo-Persia,  Graeco-Macedonia  and 
Rome.  Zechariah,  also,  in  one  of  his  night  visions,  beheld 
four  horns,  and  these  four  horns  scattered  Judah  and  Jerusa- 
lem. We  see,  therefore,  in  the  locusts,  first,  the  literal  locusts 
which  destroyed  everything  in  vegetation  at  the  time  Joel 


*Many  foolish  applications  have  been  made  of  these  locusts.  One  of 
the  most  ridiculous  is  the  one  made  by  a  certain  woman-healer  in  her 
book  "Lost  and  Restored." 


98  TEE  PROPHET  JOEL 

lived,  and  these  locusts  are  symbolical  of  future  judgments 
executed  upon  the  land  and  the  nations  by  the  prophetically 
announced  world-powers.  At  the  close  of  the  "times  of 
the  Gentiles,"  during  which  Jerusalem  is  trodden  down,  the 
final  invasion  of  the  land  takes  place;  it  is  this  which  is 
described  in  the  second  chapter. 

2.  The  Call  to  the  Drunkards:  Verses  5-7.  The  first 
swarm  had  probably  appeared  in  the  fall;  only  the  vine- 
yards had  not  yet  been  harvested.  They  attacked  the  vine- 
yards and  speedily  the  vines  and  the  grapes  disappeared 
under  the  onslaught.  The  drinkers  of  wine  were  therefore 
to  suffer  first.  That  there  was  much  drunkenness  among 
the  people  Israel,  especially  in  the  days  of  their  prosperity, 
may  be  learned  from  Amos  vi:l-6;  Isa.  v.ll,  xxiv:7-9,  xxviii: 
7,  etc.  In  verse  6  the  locusts  are  described  as  a  nation, 
mighty  without  number,  with  lion's  teeth.  This  confirms 
the  typical  application  to  Gentile  nations  of  the  future  who 
would  devastate  the  land.  See,  furthermore,  Numbers  xiii  :33, 
Isaiah  xl:22  and  Jeremiah  li:14,  where  the  same  comparison 
is  made.  -^ 

3.  The  Call  to  the  People  and  to  the  Priests:  Verses  8- 
14.  On  account  of  the  great  disaster  the  people  are  called 
to  mourn  and  put  on  sackcloth.  "Lament  like  a  virgin, 
girded  with  sackcloth,  for  the  husband  of  her  youth."  This 
is  a  significant  expression..  Israel  in  her  relationship  to 
Jehovah  is  here  indicated.  We  are  reminded  of  Isaiah  iii:26 
concerning  Jerusalem,  "And  her  gates  shall  lament  and 
mourn,  and  she,  being  desolate,  shall  sit  on  the  ground;" 
and  Isaiah  liv:6,  "For  the  Lord  hath  called  thee  as  a  woman 
forsaken  and  grieved  in  spirit,  and  a  wife  of  youth,  when 
thou  wast  refused,  saith  thy  God."  So  great  was  the  havoc 
wrought  that  the  meal  and  drink  offering  was  cut  off  from  the 
house  of  the  Lord  so  that  the  priests  mourned,  the  servants 
of  Jehovah.    This  is  their  mournful  chant: 

Wasted  is  the  field, 
Mourning  is  the  land. 
For  wasted  is  the  corn. 
The  new  vine  is  dried  up. 
The  oil  faileth.  j 


TEE  PROPHET  JOEL  99 

This  is  followed  by  the  call  to  lament  for  the  husbandmen 
and  vinedressers.  The  whole  harvest  was  gone,  and  besides 
the  failure  of  the  vine,  the  fig  tree  the  other  trees  are  also 
mentioned,  yea,  "all  the  trees  of  the  field  are  withered."  On 
account  of  the  severity  of  this  visitation  joy  had  left  the 
children  of  men. 

Then  comes  the  definite  call  to  the  priests  to  lament  and 
cry  unto  Jehovah  and  to  sanctify  a  fast  (verses  13-14).  But 
there  is  no  record  of  a  response.  At  the  close  of  this  chapter 
the  Prophet  alone  raises  his  voice  to  Jehovah.  We  shall 
learn  in  the  second  chapter  of  the  time  of  the  national  re- 
pentance of  Israel. 

4.  The  Day  of  the  Lord.  The  Sufifering  Land:  Verses 
15-18.  For  the  first  time  we  meet  the  day  of  the  Lord 
(Yom  Jehovah),  that  phrase  used  so  frequently  in  all  the 
prophetic  books.  The  15th  verse  is  an  exclamation  of  the 
Prophet  as  before  his  vision  that  day  appears.  In  the  midst 
of  the  weird  description  of  the  calamity,  present  in  Joel's  day, 
he  beholds  a  greater  judgment  approaching.  It  is  the  same 
day  he  beholds  which  the  other  prophets  mention;  each 
time  Joel  uses  this  expression  it  means  the  coming  day  of 
the  Lord,  still  approaching.  It  may  be  noticed  that  the 
five  passages  in  Joel  in  which  "the  day  of  the  Lord"  is  men- 
tioned are  progressive.  ^ 

For  a  comparative  study  of  this  important  phrase  we 
quote  the  leading  passage  of  the  different  prophets. 

Isaiah.  The  phrase  "in  that  day"  is  found  many  times 
in  his  book.  We  mention  ii:2-5,  10-22,  26;  iv  xi;xiii:6- 
13.  The  great  glory  predictions  of  Isaiah  liv,  Ix,  Ixi  and 
Ixii  are  all  related  to  this  day. 

Jeremiah.  He  also  speaks  of  that  day  (chapters  xxv:30- 
33;  xxx:18-24). 

Ezekiel.  Chapters  vii  and  viii.  From  chapters  xxxvii- 
xlviii  we  have  the  record  of  great  events  both  of  judgment 
and  blessing  which  will  come  to  pass  in  connection  wdth 
that  day.  While  Daniel  does  not  use  in  his  book  the  phrase 
"day  of  the  Lord"  nearly  all  his  great  prophecies  are  con- 
nected with  that  day.    It  is  the  day  in  which  the  stone 


100  TEE  PROPHET  JOEL 

smites  the  great  image,  representing  the  times  of  the  Gen- 
tiles, and  demoHshes  it;  the  day  on  which  "the  Son  of  Man" 
comes  in  the  clouds  of  heaven  to  receive  the  kingdom, 
Hosea  points  to  that  daj'  in  chapters  ii  and  iii,  as  well  as 
in  the  closing  chapter.  Amos  witnesses  to  it  in  chapters 
i:2,  vi:3,  ix,  2,15.  Obadiah,  who  lived  about  the  same  time 
as  Joel,  speaks  of  the  day  in  verse  15  of  his  brief  prophecy. 
Micah  in  his  prophecy  refers  to  it  in  chapter  v  :15.  In  Nahum 
the  day  is  described  in  which  the  Lord  will  deal  in  judg- 
ment with  the  wicked  world  cities  (see  chapter  i:l-9).  The 
third  chapter  of  Habakkuk  reveals  that  day.  Zephaniah 
has  a  great  deal  more  to  say  about  that  day  than  the  pre- 
ceding prophetic  books  (see  chapters  i:  14-1 8;  ii  and  iii). 
Haggai  bears  witness  to  it  in  chapter  ii:6-7.  (Compare 
with  Heb.  xii -.26-29) .  Zechariah  uses  the  phrase  "in  that 
day"  many  times,  especially  in  the  last  three  chapters. 
Malachi  reveals  the  day  in  chapters  iii:l-3  and  iv:l-3). 

We  learn  from  all  this  what  a  prominent  place  the  day 
of  the  Lord  occupies  in  the  prophecies.  It  must  be  so,  for 
it  is  the  day  of  manifestation  and  consummation.  Joel 
beheld  here  for  the  first  time  this  day. 

Then  follows  an  additional  description  of  the  great  calamity 
which  had  come  upon  the  land  in  Joel's  day  (verses  16-18). 

5.  The  Prayer  of  the  Prophet:  Verses  19-20.  Joel  was, 
like  all  the  other  prophets,  a  man  of  prayer.  No  other 
mention  is  made  by  the  Prophet  concerning  himself,  but 
this  brief  word  is  sufficient  to  give  us  a  glimpse  of  his  inner 
life  and  his  trust  in  the  Lord.  He  cried  to  Jehovah  in  the 
great  distress. 

n.    THE  COMING  DAY  OF  THE  LORD.    THE  REPENT- 
ANCE  AND  RESTORATION  OF  ISRAEL. 

CHAPTER  n 

1.  The  Alarm  Sounded;  the  Day  at  Hand.     1-2. 

2.  The  Invading  Army  from  the  North.      3-11. 

3.  The  Repentance  of  the  People  and  Cry  for  Help.     12-17. 


TEE  PROPHET  JOEL  101 

4.  "Then."     The  Great  Change.     18. 

5.  Promises  of  Restoration.     The  Early  and  Latter  Rain.    19-27. 

6.  The  Outpouring  of  the  Spirit  upon  all  Flesh.     28-31. 

7.  Deliverance  in  Mount  Zion  and  Jerusalem.     32. 

1.  The  Alarm  Sounded;  the  Day  at  Hand:  Verses  1-2. 

With  this  chapter  we  reach  the  heart  of  the  prophecy  of 
Joel.  The  description  of  the  Uteral  locust  plague  is  now 
no  longer  continued.  As  we  have  shown  the  literal 
locusts  in  their  different  stages  were  symbolical  of  nations 
laying  waste  the  land  as  the  locusts  had  done.  Dispensation- 
ally  the  first  chapter  stands  for  the  entire  times  of  the 
Gentiles,  which  began  with  Nebuchadnezzar  (Dan.  ii:36- 
38) ,  and  they  continue  till  the  time  comes  when  the  God  of 
heaven  sets  up  a  kingdom  that  cannot  be  destroyed.  The 
second  chapter  takes  us  at  once  to  the  end  of  the  times  of 
the  Gentiles,  when  the  day  of  the  Lord  is  to  be  enacted. 
Before  the  Lord  appears  in  that  day,  the  greatest  distress 
will  be  upon  the  land  and  the  people;  there  will  be  a  great 
time  of  trouble  such  as  never  was  before  (Matt.  xxiv:21). 
The  remnant  of  His  people  v.ill  cry  to  the  Lord  for  inter- 
vention and  for  deliverance,  and  the  Lord  will  answer  their 
cry  and  deliver  them.  Then  their  land  becomes  once  more 
like  the  garden  of  Eden,  there  will  be  a  great  outpouring 
of  the  Spirit  upon  all  flesh  and  from  Jerusalem  the  great 
kingdom-center  blessings  will  extend  to  all  the  nations/ 

This  v/hole  chapter  as  well  as  the  next  one  is  therefore 
imfulfilled.    Nothing  of  it  has  been  fulfilled.    Before  it  can 
be  fulfilled  a  part  of  the  people  Israel  must  be  restored  to   | 
the  land  of  promise  and  the  ancient  ceremonies  and  insti- 
tutions be  at  least  partially  restored. 

The  chapter  begins  with  the  sounding  of  the  alarm  for 
"the  Day  of  Jehovah  cometh,  for  it  is  near  at  hand."  The 
last  prophetic  week  of  Daniel  is  now  in  process  of  fulfillment 
and  near  its  end  (see  annotations  on  Dan.  ix).  A  part  of 
the  people  are  back  in  the  land,  having  returned  there  in 
unbelief,  just  as  we  see  it  today  in  the  Zionistic  movement. 
But  in  their  midst  will  also  be  found  a  God-fearing  remnant. 


102  TEE  PROPHET  JOEL 

The  blowing  of  the  trumpet  shows  that  they  have  revived 
their  ancient  custom  (see  Num.  x:l,  2,  9).  We  also  men- 
tion that  trumpets  are  often  connected  with  the  appearing 
of  the  Lord  and  the  restoration  of  Israel.  In  the  second 
verse  the  day  is  described  and  may  be  compared  with 
Zephaniah  i:15-16  and  Isaiah  lx:2.  Then  there  is  an  in- 
vading army  announced  which  is  fully  described  in  the 
verses  which  follow.  The  words,  "As  the  dawn  spread  upon 
the  mountains,"  are  a  description  of  the  day  and  not  of  the 
army,  as  some  have  taken  it.  On  the  one  hand  the  day 
of  the  Lord  is  a  day  of  darkness  and  gloom,  on  the  other 
hand  it  is  "like  the  dawn  spread  upon  mountains."  After 
the  darkness,  the  morning  light  will  break  "the  morning 
without  clouds"  (2  Sam.  xxiii:4). 

2.  The  Invading  Army  from  the  North:  Verses  S-IL 
Many  armies  in  past  history  have  occupied  the  land  of 
Israel  and  wasted  it,  but  here  is  the  coming  great  invasion 
from  the  North.  This  invasion  is  mentioned  in  the  Prophet 
Isaiah  also.  The  Assyrian  who  came  in  Isaiah's  day  to  take 
Jerusalem  is  the  type  of  the  final  Assyrian  who  threatens 
the  land  and  the  people  with  destruction.  He  is  also  pre- 
figured by  Antiochus  Epiphanes,  who  came  into  the  land  of 
Israel  as  the  predicted  little  horn,  rising  from  one  of  the  divi- 
sions of  the  Graeco-Macedonian  Empire  (Dan.  viii*). 

This  army  of  Israel's  enemies  finds  the  land  like  the  garden 
Vof  Eden;  it  has  been  restored  through  political  Zionism, 
irrigated  and  cultivated.  The  Jews  are  at  it  now,  deter- 
mined to  make  Palestine  the  garden-spot  of  the  world,  their 
Eden,  as  it  has  been  said.  Then  comes  the  rude  awakening. 
They  thought  themselves  safe;  they  dreamed  that  their 
plans  they  had  made  without  trusting  in  the  Lord  and  with- 
out true  repentance,  had  fully  succeeded.  But  now  the 
greatest  trouble  of  their  long  history  of  blood  and  tears  is 
at  hand.    The  land  is  once  more  stripped  of  its  beauty. 


*We  refer  the  reader  to  our  larger  works  on  Daniel,  Joel  and  the 
Harmony  of  the  Prophetic  Word.  In  the  exposition  of  Joel  a  full 
explanation  of  this  invading  army  is  given  on  pages  91-104. 


THE  PROPHET  JOEL  103 

Before  them  the  land  is  as  the  garden  of  Eden, 
And  behind  them  a  desolate  wilderness. 
Yea,  and  nothing  can  escape  them. 

The  Lord  uses  these  destructive  hosts  to  humble  His 
people,  to  show  them  that  He  is  their  help,  when  this  great 
calamity  is  upon  them.  The  symbolical  language  here  is 
characteristic  of  other  prophecies. 

The  earth  trembleth  before  them; 

The  heavens  shake. 

The  sun  and  the  moon  are  darkened. 

And  the  stars  withdraw  their  shining 

********** 

For  the  Day  of  the  Lord  is  great  and  very  terrible. 

Compare  this  with  the  following  passages:  Isa.  xiii:13; 
Hab.  i:6,  12;  Zech.  xiv:3,  4). 

3.  The  Repentance  of  the  People  and  Cry  for  Help: 
Verses  12-17.  Here  is  the  Lord  calling  to  His  people  to 
return  unto  Him  with  true  repentance  (compare  with  Hosea 
v:15-vi:l).  And  during  that  great  tribulation  there  will  be 
a  truly  penitent  portion  of  the  people  who  turn  to  Him 
in  the  manner  described  in  this  chapter.  It  is  this  rem- 
nant which  will  be  saved  in  that  day,  while  the  impenitent 
part  will  be  cut  off  in  judgment.  Ezekiel  xx:38  and  Zech. 
xiii:8-9  speak  of  this.  What  Moses  spoke  long  ago  now 
takes  place  (Deut.  xxx:l-4).  The  many  prophetic  prayers 
recorded  in  the  Psalms,  as  pointed  out  in  the  annotations  of 
that  book,  will  then  be  offered  up  by  this  godly  waiting  rem- 
nant (Psa.  xliv:13-14,  cxv:23,  lxxix:9-10,  etc.).  This  mourn- 
ing and  prayer  for  deliverance  precedes  the  visible  mani- 
festation of  the  Lord  in  the  day  of  His  Coming.  When  at 
last  deliverance  has  come  there  will  be  another  lamentation. 
This  is  found  in  Zech.  xii:9-14  and  in  Rev.  i:7. 

4.  "Then!"  The  Great  Change:  Verses  18.  "Then 
Jehovah  will  be  jealous  for  His  land  and  will  have  pity  on 
His  people."  Here  is  the  great  change.  Up  to  this  point 
we  have  seen  nothing  but  calamity  and  judgments.  Literal 
locusts  had  devoured  the  land — the  types  of  nations  which 


104  THE  PROPHET  JOEL 

would  prey  upon  the  land.  They  came,  and  Jerusalem  was 
trodden  down  by  the  Gentiles.  The  times  of  the  Gentiles 
terminated  in  Jacob's  trouble,  out  of  which  they  are  to  be 
saved  (Jer.  xxx:4).  We  saw  their  great  repentance.  Here 
is  the  answer  from  above.  When  their  power  is  completely 
gone  (Deut.  xxxii:36),  then  will  the  Lord  be  jealous  for  His 
land  and  pity  His  people.  Often  this  little  word  "then" 
is  found  in  the  prophetic  Word  marking  the  great  change, 
from  Israel's  past  judgments  and  rejection  to  deliverance 
and  glory.  The  following  passages  should  be  carefully 
examined  and  compared  with  the  18th  verse  here:  Isa. 
xiv:25,  xxiv:23,  xxxii:16,  xxxv:5-6,  lviii:8,  14,  lx:5,  lxvi:12; 
Ezek.  xxviii  :25-26,  etc. 

The  Lord's  personal  manifestation  is  not  mentioned  here. 
The  deliverance  does  not  come  apart  from  the  second  Com- 
ing of  our  Lord.  The  entire  prophetic  Word  bears  witness 
to  this.  "Then  shall  the  Lord  go  forth  and  fight  against 
those  nations  as  He  fought  in  the  day  of  battle.  And  His 
feet  shall  stand  in  that  day  upon  the  mount  of  Olives,  which 
is  before  Jerusalem"  (Zech.  xiv:3-4).  "When  the  Lord  shall 
build  up  Zion,  He  shall  appear  in  glory"  (Psa.  cii:16).  "The 
Lord  shall  go  forth  as  a  mighty  man,  He  shall  stir  up  jealousy 
like  a  man  of  war;  He  shall  cry,  yea,  roar;  He  shall  prevail 
against  His  enemies"  (Lsa.  xlii:13). 

5.  Promises  of  Restoration.  The  Early  and  Latter  Rain: 
Verses  19-27.  Here  is  His  gracious  answer.  He  will  bless 
their  land  and  make  it  fruitful  once  more,  as  it  used  to  be, 
the  land  flowing  with  milk  and  honey.  It  is  foolish  to  spirit- 
ualize the  terms  corn,  new  wine  and  oil.  Yet  it  has  been 
done.  One  of  the  older  commentators  of  this  book  says  on 
this  verse  about  the  corn,  wine  and  oil,  that  it  has  been 
fulfilled  in  the  church.  The  corn  he  applies  to  the  body  of 
Christ,  the  wine  to  the  blood  of  Christ,  and  the  oil  to  the 
Spirit.  Earthly  blessings,  such  as  belong  to  His  earthly 
people  are  exclusively  in  view.  Then  they  shall  be  no  longer 
a  reproach  among  the  nations.  Inasmuch  as  they  are  still 
a  reproach  we  know  that  this  promise  is  still  future  in  its 
fulfillment.    The  One  from  the  North  will  be  overthrown 


THE  PROPHET  JOEL  105 

and  pass  away  forever.  That  all  this  cannot  mean  the 
Babylonian  captivity  and  the  small  remnant  which  re- 
turned to  the  land  may  be  learned  from  the  statement  "no 
longer"  a  reproach. 

Because  the  Lord  does  all  this  they  are  commanded  to 
rejoice,  the  children  of  Zion,  which  does  not  mean  a  spiritual 
Zion,  but  God's  only  true  Zion.  The  early  and  the  latter 
rain  is  restored  to  the  land.  Of  late  this  term,  too,  has  been 
strangely  misapplied.  It  has  been  claimed  that  the  early 
and  latter  rain  mean  spiritual  blessing.  The  early  rain,  it 
is  said,  means  the  day  of  Pentecost,  when  the  Holy  Spirit 
was  poured  out,  and  the  latter  rain,  these  deluded  people 
tell  us,  is  another  Pentecost,  a  greater  manifestation  of  the 
Spirit.  This  latter  rain,  they  teach,  consists,  according  to 
their  conception,  in  a  restoration  of  "pentecostal  gifts"  and 
is  especially  evidenced  in  making  strange  sounds,  which, 
it  is  claimed,  is  the  original  gift  of  tongues.  This  unscrip- 
tural  teaching  has  led  to  all  kinds  of  fanaticism  and  worse 
things  than  that. 

Nowhere  in  the  Bible  is  there  warrant  for  us  to  believe 
that  "the  early  and  latter  rain"  has  a  spiritual  significance. 
To  say  that  the  earlj^  rain  and  the  latter  rain  typify  bless- 
ings and  manifestations  of  the  Spirit  of  God,  peculiar  to 
the  opening  of  this  present  age  and  to  its  close  is  extremely 
fanciful  and  cannot  be  verified  by  the  Scriptures.  It  is 
strange  that  even  men  who  seem  to  possess  considerable 
light  have  endorsed  this  kind  of  exposition,  which  has 
worked  such  harm  among  so  many  Christian  people.  There 
is  absolutely  no  prediction  anywhere  in  the  New  Testament 
that  the  present  age  is  to  close  with  "a  latter  rain"  experi- 
ence, a  time  when  the  Holy  Spirit  is  poured  out  and  that  in 
greater  measure.  This  age,  according  to  divine  revelation, 
ends  in  apostasy  and  complete  departure  from  God  and  His 
truth  (2  Thess.  ii:3-12).  After  the  Holy  Spirit  came  on  the 
day  of  Pentecost,  for  the  formation  of  the  church,  the  body 
of  Christ,  there  is  nowhere  to  be  found  a  promise  in  the 
church  epistles  that  another  outpouring  is  to  take  place,  by 
which  a  part  of  the  church  is  to  get  into  possession  again 


106  THE  PROPHET  JOEL 

of  the  different  sign  gifts.  The  enemy  of  souls  has  made 
good  use  of  these  distorted  teachings  to  bring  in  his  most 
subtle  delusions. 

The  rain  has  altogether  a  literal  meaning.  Read  carefully 
the  following  passages  for  a  confirmation:  Lev.  xxxvi:4; 
Deut.  xi:14-17;  1  Kings  viii:33-35  and  Jer.  iii:5. 

Then  all  the  harm  done  by  the  locusts,  the  army  the  Lord 
used  in  judging  His  people,  will  be  restored.  "And  My 
people  shall  never  be  ashamed"  (verse  27).  This  again  is 
sufficient  proof  that  all  this  remains  unfulfilled. 

6.  The  Outpouring  of  the  Spkit  Upon  All  Flesh:  Verses 
28-32.  This  interesting  passage  invites  our  closest  atten- 
tion. The  almost  general  interpretation  of  this  prophecy 
has  been  that  it  found  its  fulfilment  on  the  day  of  Pentecost, 
when  the  Holy  Spirit  was  poured  forth.  Most  expositors 
confine  the  fulfilment  to  that  event  while  others  claim  that 
Pentecost  was  only  the  beginning  of  the  fulfilment  and  that 
the  event  which  occurred  once  continues  to  occur  through- 
out this  Christian  age.  We  quote  from  one  of  the  best  com- 
mentaries. "But  however  certain  it  may  be  that  the  ful- 
filment took  place  at  the  first  Christian  feast  of  Pentecost, 
we  must  not  stop  at  this  one  Pentecostal  miracle.  The  ad- 
dress of  the  Apostle  Peter  by  no  means  requires  this  limita- 
tion, but  rather  contains  distinct  indications  that  Peter 
himself  saw  nothing  more  therein  than  the  commencement 
of  the  fulfilment,  but  a  commencement  indeed,  which  em- 
braced the  ultimate  fulfilment,  as  the  germ  enfolds  the  tree; 
for  if  not  only  the  children  of  the  apostles'  contemporaries 
but  also  those  that  were  afar  off — i.  e.,  not  foreign  Jews,  but 
the  far  off  heathen,  were  to  participate  in  the  gift  of  the 
Holy  Spirit,  the  outpouring  of  the  Holy  Spirit  which  com- 
menced on  Pentecost  must  continue  as  long  as  the  Lord 
shall  receive  into  His  Kingdom  those  that  are  still  standing 
afar,  i.  e.,  until  the  fulness  of  the  Gentiles  shall  have  entered 
the  kingdom  of  God." 

There  is,  however,  no  Scriptural  foundation  for  the  state- 
ment that  the  outpouring  of  the  Holy  Spirit  commenced 
on  Pentecost  must  continue  throughout  this  present  age. 


THE  PROPHET  JOEL  107 

The  Holy  Spirit  came  on  the  day  of  Pentecost.  He  was 
poured  out  once,  and  nowhere  in  the  New  Testament  is  there 
a  continued  or  repeated  outpouring  of  the  Holy  Spirit 
promised.  The  difficulty  with  interpreting  this  great  proph- 
ecy of  Joel  of  having  been  fulfilled  on  Pentecost  and  being 
fulfilled  throughout  this  age  is  that  which  follows  in  the 
next  two  verses.  Wonders  in  heaven  and  on  earth,  fire, 
pillars  of  smoke,  a  darkened  sun  and  a  blood-red  moon  are 
mentioned,  and  that  in  connection  with  the  day  of  Jehovah, 
which,  as  we  have  seen  is  the  great  theme  of  Joel's  vision. 
These  words  have  been  generally  applied  to  the  destruction 
of  Jerusalem,  which  followed  the  day  of  Pentecost.  The 
spiritualizing  method  has  been  fully  brought  into  play  to 
overcome  the  difficulties  the  30th  and  31st  verses  raise.  The 
terrible  day  of  Jehovah,  it  is  claimed,  is  the  destruction  of 
Jerusalem.  Thus  we  read  in  the  commentary  of  Patrick 
and  Lowth:  "This  (verse  30)  and  the  following  verse  prin- 
cipally point  out  the  destruction  of  the  city  and  the  temple 
of  Jerusalem  by  the  Romans,  a  judgment  justly  inflicted 
upon  the  Jewish  nation  for  their  resisting  the  Holy  Spirit 
and  contempt  of  the  means  of  grace."  We  quote  another 
leading  commentator  on  Joel  ii:30,  Dr.  Clarke.  He  states: 
"This  refers  to  the  fearful  sights,  dreadful  portents  and 
destructive  commotions  by  which  the  Jewish  polity  was 
finally  overthrown,  and  the  Christian  religion  finally  estab- 
lished in  the  Roman  empire.  See  how  our  Lord  applies  this 
prophecy  in  Matthew  xxiv:29  and  the  parallel  texts."  And 
in  verse  31  ("the  sim  shall  be  turned  into  darkness")  Clarke 
says  "it  means  the  Jewish  polity,  civil  and  ecclesiastical, 
shall  be  entirely  destroyed."  Others  give  these  words  the 
same  spiritualized  meaning.  These  learned  doctors  tell  us 
that  Joel  ii:30  and  31  relates  to  the  destruction  of  the  nation, 
and  the  civil  and  ecclesiastical  polity  of  the  Jews!  This  is 
a  fair  example  of  the  havoc  which  a  Bible  interpretation 
makes,  which  ignores  the  great  dispensational  facts  revealed 
in  the  Word  of  God.  But  inasmuch  as  the  32d  verse,  the 
last  verse  in  this  second  chapter  of  Joel,  reveals  that  there 
shall  be  deliverance  in  Mount  Zion  and  in  Jerusalem  after 


108  THE  PROPHET  JOEL 

these  signs  and  wonders,  and  the  continuation  of  the  proph- 
ecy in  the  third  chapter  shows  the  judgment  of  the  enemies 
of  the  people  Israel.  God's  ancient  people,  such  interpre- 
tations appear  at  once  as  fundamentally  wrong. 

It  is  strange  that  all  these  expositors  use  the  word  "ful- 
filment" in  connection  with  this  prophecy,  saying,  that 
Peter  said  that  the  day  of  Pentecost  was  the  fulfilment  of 
what  is  written  by  Joel.  But  the  Holy  Spirit  did  not  use 
the  word  "fulfilment"  at  all.  He  purposely  avoided  such  a 
statement.  In  so  many  passages  in  the  New  Testament 
we  find  the  phrase  "that  it  might  be  fulfilled,"  but  in  mak- 
ing use  of  the  prophecy  in  Acts,  chapter  ii,  this  phrase  is 
not  used  and  instead  of  it  we  read  that  Peter  said,  "But 
this  is  that  which  was  spoken  by  the  Prophet  Joel"  (Acts 
ii:16).  There  is  a  great  difference  between  this  word  and 
an  out  and  out  declaration  of  the  fulfilment  of  that  passage. 
Peter's  words  call  the  attention  to  the  fact  that  something 
like  that  which  took  place  on  the  day  of  Pentecost  had  been 
predicted  by  Joel,  but  his  words  do  not  claim  that  Joel's 
prophecy  was  there  and  then  fulfilled.  Nor  does  He  hint 
at  a  continued  fulfilment  or  coming  fulfilment  during  this 
present  age.  The  chief  purpose  of  the  quotation  of  that 
prophecy  on  the  day  of  Pentecost  was  to  point  out  to  the 
Jews,  many  of  whom  were  scoffing,  that  the  miraculous 
thing  which  had  happened  so  suddenly  in  their  midst  was 
fully  confirmed  by  what  Joel  had  foretold  would  be  the 
effect  of  the  outpouring  of  the  Spirit.  The  outpouring  of 
the  Holy  Spirit  had  taken  place,  but  not  in  the  full  sense  as 
given  in  the  Prophecy  of  Joel.  He  came  for  a  special  pur- 
pose, which  was  the  formation  of  the  Church  and  for  this 
purpose  He  is  still  on  earth. 

Without  following  the  events  on  Pentecost  and  their 
meaning  it  is  evident  from  the  entire  prophecy,  which  pre- 
cedes this  predictioji  of  the  outpouring  of  the  Spirit,  that 
these  words  have  never  been  fulfilled.  We  might  briefly  ask. 
What  is  necessary  according  to  the  contents  of  this  second 
chapter  in  Joel,  before  this  prophecy  can  be  accomplished? 
We  just  mention  what  we  have  already  learned  before  in 


THE  PROPHET  JOEL  109 

our  exposition.  The  people  Israel  must  be  partly  restored 
to  their  land,  that  great  invasion  from  the  North,  bringing 
such  trouble  to  the  land  must  have  taken  place,  then  there 
must  also  have  come  the  intervention  of  the  Lord  and  He 
must  be  jealous  for  His  land  and  pity  His  people,  then  at 
that  time  this  great  outpouring  of  the  Spirit  of  God  will 
take  place.  It  stands  in  the  closest  connection  with  the 
restoration  of  Israel.  The  promises  which  are  Israel's  (Rom. 
ix:4)  may  be  grouped  into  two  classes,  those  which  pertain 
to  the  land,  earthly  blessings  and  supremacy  over  the  na- 
tions, and  spiritual  blessings,  such  as  knowing  the  Lord, 
walking  in  His  ways,  being  a  kingdom  of  priests  and  proph- 
ets. The  earthly  blessings  are  accomplished  by  the  power 
of  Jehovah  v/hen  He  is  manifested  as  their  deliverer  and  the 
spiritual  blessings  will  be  conferred  upon  them  by  the  out- 
pouring of  the  Spirit. 

The  word  "afterwards"  with  which  this  prophecy  is  intro- 
duced refers  to  the  same  period  of  time  as  the  phrase  "in 
the  latter  days,"  that  is,  the  days  when  the  Lord  will  redeem 
His  earthly  people  and  be  merciful  to  His  land. 

Therefore  when  the  Holy  Spirit  came  on  the  day  of  Pente- 
cost it  was  not  in  fulfilment  of  Joel's  prophecy.  This  proph- 
ecy has  never  been  fulfilled  nor  will  it  be  fulfilled  during  this 
present  age,  in  which  the  Church  is  being  formed,  which  is 
the  body  of  the  Lord  Jesus  Christ.  After  this  is  accom- 
plished the  Lord  will  begin  His  relationship  with  His  earthly 
people,  when  He  appears  in  His  day  then  they  will  experi- 
ence the  fulfilment  of  this  great  prediction. 

There  are  numerous  passages  in  the  Old  Testament  which 
shed  interesting  light  upon  this  future  outpouring  of  the 
Spirit  (see  Isa.  xxxii:15,  xHv:3-4,  lix:19-21;  Ezek.  xxxvi:27- 
28,  xxxvii:14,  xxxix:29). 

7.  Deliverance  in  Mount  Zion  and  Jerusalem:  Verse  32. 
The  great  coming  outpouring  of  the  Spirit  upon  all  flesh 
will  result  in  salvation.  It  is  blessedly  true  now  that  "who- 
soever shall  call  on  the  name  of  the  Lord  shall  be  saved," 
but  it  will  be  also  true  in  that  day.  The  word  our  Lord 
spoke,  "Salvation  is  of  the  Jews"  will  find  its  largest  fulfill- 


110  THE  PROPHET  JOEL 

merit.  The  nations  will  then  be  joined  to  the  Lord  in  the 
kingdom  (Zech.  ii:ll). 

III.  THE  EVENTS  OF  THE  DAY  OF  THE  LORD; 
ISRAEL'S  ENEMIES  JUDGED;  THE  KINGDOM 
ESTABLISHED. 

CHAPTER  in 

1.  The  Judgment  of  the  Nations.     1-8. 

2.  The  Preceding  Warfare  of  the  Nations  and  How  it  Ends.   9-16. 

3.  Jehovah  in  the  Midst  of  His  People.     17-21. 

1.  The    Judgment    of    the    Nations:  Verses    1-8.    The 

first  verse  specifies  the  time  when  Jehovah  will  do  what 
He  announces  in  the  two  verses  which  follow.  It  will  be 
in  those  days,  in  that  time,  when  the  captivity  of  Judah 
and  Jerusalem  is  brought  back.  Clearly  then  up  to  this 
time  this  cannot  yet  have  been,  for  the  captivity  of  His 
people  is  not  yet  ended.  They  are  still  scattered  in  the  great 
dispersion  among  the  nations  of  the  earth.  The  time  is 
future  when  the  captivity  of  Judah  and  Jerusalem  is  brought 
back.  Israel,  the  ten  tribes  are  not  mentioned  here,  but 
they  are  included  in  the  prophecy;  they  will  likewise  be 
brought  back.  Joel  only  mentions  Judah,  because  His 
prophecy  was  addressed  to  Judah  and  Jerusalem.  The  cap- 
tivity, or  dispersion,  which  is  the  same  thing,  of  the  people 
Israel  will  not  end  till  divine  power  accomplishes  it  accord- 
ing to  the  many  promises  in  the  Word  of  God.  And  when 
at  last  the  heavens  are  silent  no  longer  and  Jehovah  in  His 
power  begins  to  fulfil  His  promises  and  their  captivity  ends, 
it  will  mean  judgment  for  the  nations. 

It  is  Jehovah  HimseK  who  speaks,  what  He  is  going  to  do 
in  that  day,  when  He  arises  and  has  mercy  on  Zion.  "I  will 
also  bring  together  all  nations  and  will  bring  them  down 
into  the  valley  of  Jehoshapliat."  How  the  Lord  will  bring 
these  nations  together  and  then  accomplish  His  purpose  is 
revealed  in  verses  9-12.  ^^'e  therefore  pass  it  by  for  the 
present  till  we  reach  the  second  part  of  this  chapter.  But 
here  is  also  the  place  mentioned  where  this  great  judgment 


TEE  PROPHET  JOEL  111 

of  nations  will  be  executed.  It  will  be  in  the  valley  of 
Jehoshaphat.  The  word  means  translated  "Jehovah  judges." 
This  name  occurs  elsewhere  in  the  Word  of  God.  King 
Jehu  was  the  son  of  Jehoshaphat  and  he  was  the  son  of 
Nimshi  (2  Kings  ix:2).  Significant  names  of  the  King  who 
had  to  judge,  for  Jehu  means  "He  is  Jehovah;"  Jehoshaphat, 
"Jehovah  judges;"  Nimshi,  "Jehovah  reveals." 

In  2  Chronicles  xx  we  read  the  account  of  King  Jehosha- 
phat's  victory  over  hostile  nations.  But  the  place  where 
this  took  place  is  not  the  valley  of  Jehoshaphat,  but  it  was 
called  "Berachah,"  that  is  blessing.  We  mention  this  for 
some  expositors  have  claimed  that  the  place  where  King 
Jehoshaphat  brought  judgment  upon  these  nations  is  the 
valley  of  which  Joel  speaks. 

The  valley  of  Jehoshaphat  must  be  looked  for  in  the  imme- 
diate vicinity  of  Jerusalem.  It  is  generally  placed  in  the 
valley  of  the  Kidron  on  the  East  of  Jerusalem.  It  may  not 
yet  be  in  existence.  In  Zechariah  xiv  we  read  of  the  same 
events  which  are  here  predicted.  When  the  Lord  appears 
His  feet  will  stand  on  the  Mount  of  Olives  in  that  day. 
The  Mount  of  Olives  will  then  cleave  in  the  midst  and  there 
will  be  formed  a  very  great  valley  (Zech.  xiv:4).  This  great 
valley  may  be  the  valley  where  the  Lord  judges  the  nations. 

In  the  valley  of  Jehoshaphat  the  Lord  will  deal  with  the 
-nations  and  His  judgment  will  be  on  account  of  His  people 
and  heritage  Israel.  The  nations  scattered  them  and  divided 
His  land.  They  treated  His  people  like  slaves,  casting  lots 
for  His  people,  sold  a  girl  for  wine  and  drank  it. 

The  great  sin  of  the  nations,  the  Gentile  world-powers, 
is  the  sin  against  Israel.  This  is  repeatedly  mentioned  by 
God's  prophets.  The  foundation  of  the  judgment  of  the 
nations  of  which  our  Lord  speaks  in  Matthew  xxv  is  likewise 
the  treatment  of  the  Jew.  Read  also  Psalms  lxxix:l-3, 
lxxxiii:l-6;  Isaiah  xxix:l-8;  xxxiv:l-3;  Jeremiah  xxv:13-17; 
Zechariah  i:14-15,  xii:2,  3. 

In  Joel's  day  such  wickedness  as  described  here  of  casting 
lots  for  His  people  and  selling  boys  and  girls  was  partially 
known.    The  Philistines  had  done  this,  as  well  as  Tyre  and 


112  THE  PROPHET  JOEL 

Sidon.  But  these  words  were  fulfilled  during  the  Baby- 
lonian captivity  and  in  that  great  dispersion  which  was 
brought  about  by  the  Roman  Empire.  After  the  destruc- 
tion of  Jerusalem  in  the  year  70  the  very  thing  happened 
spoken  by  the  prophet.  Nearly  a  million  and  a  half  of  human 
beings  perished  in  Jerusalem  and  the  land  in  that  awful 
warfare.  Over  100,000  were  taken  prisoners.  These  him- 
dred  thousand  Jews  were  disposed  by  Titus  according  to 
Josephus  in  the  following  manner:  "Those  under  seventeen 
years  of  age  were  publicly  sold;  of  the  remainder,  some  were 
executed  immediately,  some  sent  away  to  work  in  the 
Egyptian  mines  (which  was  worse  than  death),  some  kept 
for  public  shows  to  fight  with  wild  beasts  in  all  the  chief 
cities;  only  the  tallest  and  most  handsome  were  kept  for  the 
triumphal  procession  in  Rome."  Jews  were  sold  for  so 
small  a  price  as  a  measure  of  barley;  thousands  were  thus 
disposed  of.  And  what  else  could  we  add  from  the  history 
of  centuries,  the  cruel  and  terrible  persecutions  God's  heritage 
suffered,  the  thousands  and  tens  of  thousands  massacred, 
tortured,  outraged  and  sold  as  slaves.  Have  we  not  beheld 
but  recently  similar  horrors  in  Russia?  And  that  history  is 
not  yet  finished.  Outbreaks  of  hatred  against  the  heritage 
Israel  are  still  to  come  and  the  time  of  Jacob's  trouble  soon 
to  come  will  eclipse  all  their  former  suffering.  It  will  be  a 
time  of  trouble  such  as  has  not  been  from  the  beginning  of 
the  world  until  now  nor  ever  shall  be  (Matt.  xxiv:21).  The 
day  will  come  when  the  Lord  will  judge  the  nations  for  the 
evil  they  have  done.  ^ 

2.  The  Preceding  Warfare  of  the  Nations  and  How  it 
Ends:  Verses  9-16.  This  is  a  prophecy  showing  what  pre- 
cedes the  judgment  of  these  nations.  The  judgment  hosts 
of  the  Lord,  the  angels,  are  seen  coming  down,  then  He 
appears  in  all  His  majesty,  while  sun  and  moon  are  darkened. 
It  is  a  great  dramatic  scene  which  the  Spirit  of  God  unfolds. 
We  arrange  it,  adding  the  difiPerent  speakers,  to  bring  out 
its  full  value : 


THE  PROPHET  JOEL  113 

The  Lord  speaking: 

Proclaim  this  among  the  nations: 

Declare  a  war. 

Arouse  the  mighty  ones. 

Let  all  the  men  of  war  draw  near,  let  them  come  up! 

Beat  your  ploughshares  into  swords. 
And  your  pruning  hooks  into  spears. 
Let  the  weak  say,  I  am  strong. 

Come  together 

All  ye  nations  round  about 

Gather  yourselves  together. 

The  Prayer  of  the  Prophet: 

Thither  cause  thy  mighty  ones  to  come  down, 
O  Jehovah! 

The  Lord  speaking: 

Let  the  nations  arise  and  come  up 

To  the  valley  of  Jehoshaphat, 

For  there  will  I  sit  to  judge  all  the  nations  round  about. 

The' Lord  to  His  judgment  hosts: 

Put  in  the  sickle. 

For  the  harvest  is  ripe; 

Come — Tread! 

For  the  wine-press  is  full. 

The  vats  overflow; 

For  their  wickedness  is  great. 

The  Prophet  beholding  the  gathering: 

Multitudes,  multitudes  in  the  valley  of  decision! 

For  the  day  of  Jehovah  is  at  hand  in  the  valley  of  decision. 

The  sun  and  the  moon  are  darkened 
And  the  stars  withdraw  their  shining. 

And  Jehovah  shall  roar  from  Zion 
And  send  forth  His  voice  from  Jerusalem; 
And  the  heavens  and  the  earth  shall  shake; 
But  Jehovah  will  be  a  refuge  for  His  people 
And  a  fortress  for  the  sons  of  Israel. 


114  TEE  PROPHET  JOEL 

Throughout  the  prophetic  Word  we  read  that  great 
nations  confederated  will  oppose  God  and  His  purposes 
when  this  age  closes.  There  will  be  a  great  Western  con- 
federacy, the  restored  Roman  Empire  (see  annotations 
Dan.  ii  and  vii).  There  will  also  be  a  great  Northeastern 
alliance  of  nations.  This  is  in  view  here.  Consult  Psalm 
ii,  lxviii:l-6;  Isaiah  xxix:l-8,  xxxiv:l-3;  Jeremiah  xxiv:13- 
17;  Ezekiel  xxxviii;  Zechariah  xii,  xiv;  and  Revelation 
xix:19.  Judgment  then  falls  upon  these  opposing  nations. 
The  judgment  is  mentioned  as  reaping  and  treading  the 
winepress,  the  same  as  in  Revelation  xiv:14-20. 

3.  Jehovah  in  the  midst  of  His  People:  Verses  17-21. 
Like  nearly  all  the  other  prophetic  books  Joel  ends  with 
the  vision  of  the  kingdom  and  the  Lord  dwelling  in  the 
midst  of  His  people.  He  will  appear  in  all  His  Glory. 
Jehovah  will  be  a  refuge  for  His  people.  Then  they  will 
come  to  that  knowledge  which  they  so  long  refused,  that  the 
delivering  Jehovah  is  their  God.  But  the  Jehovah  who 
appears  there  is  none  other  than  the  Lord  Jesus  Christ,  the 
one  who  was  in  their  midst  and  who  was  delivered  by  the 
people  to  be  crucified.  What  a  day  it  will  be  when  "They 
will  look  upon  Him  whom  they  have  pierced  and  mourn 
for  Him"  (Zech.  xii:10).  He  will  dwell  in  Zion,  the  moun- 
tain of  Glory.  The  Glory  from  above  will  find  a  resting 
place  on  that  holy  hill.  There  He  will  be  enthroned  as  King 
(Psa.  ii:6).  From  there  the  glory  will  be  spread  over  all 
(Isa.  iv:5-6;  Psa.  lxviii:16).  "For  the  Lord  hath  chosen 
Zion;  He  hath  desired  it  for  His  habitation.  This  is  my 
rest  forever;  here  will  I  dwell  for  I  have  desired  it"  (Psa. 
cxxxii:13-14).  It  is  the  literal  Zion  and  not  something 
spiritual.  Even  good  expositors  of  the  Bible  have  missed 
the  mark.  One  good  commentator  says:  "For  Zion  or 
Jerusalem  is  of  course  not  the  Jerusalem  of  the  earthly 
Palestine,  but  the  sanctified  and  glorified  city  of  the  hving 
God,  in  which  the  Lord  will  be  eternally  united  with  His 
redeemed,  sanctified  and  glorified  church."  Such  exposi- 
tion emanates  from  ignorance  of  God's  purposes  with  His 
earthly  people  and  in  not  dividing  the  Word  of  Truth  rightly. 


THE  PROPHET  JOEL  115 

Joel  speaks  also  of  the  judgment  which  will  fall  upon 
Egypt  in  that  day.  Isaiah  also  tells  of  judgment,  but  through 
him  we  learn  that  Egypt  will  turn  to  the  Lord  and  the  Lord 
will  graciously  heal  Egypt  (Isa.  xix).  Judah  will  abide  for- 
ever. His  people  will  be  cleansed.  Jehovah,  our  ever  blessed 
Lord,  will  dwell  in  Zion.  The  happy  and  glorious  state  of 
the  land  and  the  whole  earth  during  the  millennium  is  thus 
tersely  stated.  For  when  He  reigns  there  will  be  righteous- 
ness and  peace;  glory  will  cover  the  earth  as  the  waters 
cover  the  deep.  Thus  ends  the  great  vision  of  Joel,  the  son 
of  Pethuel,  May  the  eye  of  faith  behold  these  blessed 
revelations  and  may  we  live  in  anticipation  of  what  is  soon 
to  be. 


AMOS 


The  Prophet  Amos 

INTRODUCTION 

A  few  years  before  the  Prophet  Hosea  began  to  witness  against  the 
apostasy  of  the  house  of  Israel,  the  ten  tribes,  and  announced  the 
coming  judgment,  there  appeared  in  Bethel,  the  seat  of  idolatry  a 
peasant  by  name  of  Amos.  He  was  not  a  citizen  of  the  ten  tribe 
kingdom,  but  belonged  to  Tekoa,  a  small  town  in  the  south  country 
of  Judah.  We  learn  from  the  book  that  he  was  a  herdman  and  a 
gatherer  of  the  fruit  of  the  sycamore  trees.  Some  have  thought  he 
was  a  man  of  wealth,  in  possession  of  large  flocks  of  sheep  and  herds 
of  cattle,  but  this  cannot  be  confirmed.  He  was  just  an  humble  peasant 
and  while  engaged  in  his  calling,  not  being  a  prophet  or  the  son  of  a 
prophet,  the  Lord  suddenly  called  him  to  leave  his  work  and  said 
unto  him  "Go,  prophesy  unto  my  people  Israel"  (chapter  vii:14-15). 
Amos  means  "Bearer"  or  "Burden."  In  obedience  to  this  command  he 
appeared  in  Bethel  to  discharge  his  prophetic  duty  and  deliver  the 
messages  of  Jehovah  to  the  people.  It  was  a  strange  occurrence  that 
a  prophet  should  come  out  of  Judah  to  prophesy  to  Israel,  it  probably 
attracted  wide  attention,  for  such  a  thing  had  never  happened  before 
nor  after.  It  greatly  aroused  Amaziah,  the  priest  of  Bethel,  who 
reported  the  case  to  Jeroboam,  the  king  of  Israel.  The  message  the 
priest  sent  to  the  king  was  the  following:  "Amos  has  conspired  against 
thee  in  the  midst  of  the  house  of  Israel,  the  land  is  not  able  to  bear  all 
his  words.  For  thus  saith  Amos,  Jeroboam  shall  die  by  the  sword,  and 
Israel  shall  surely  be  led  away  captive  out  of  their  land"  (vii:10). 
Evidently  the  priest  did  not  await  the  king's  answer  for  he  tried  to 
intimidate  the  prophet  and  drive  him  away,  but  Amos  was  a  man  of 
courage,  he  boldly  resisted  the  priest  and  announced  the  fate  of  the 
priest  and  his  family. 

THE  TIME  OF  HIS  PROPHECY 

There  is  no  diflSculty  connected  with  the  age  in  which  he  prophesied. 
This  is  stated  in  the  opening  verse  of  the  book.  "In  the  days  of 
Uzziah,  King  of  Judah,  and  in  the  days  of  Jeroboam,  the  son  of  Joash, 
King  of  Israel,  two  years  before  the  earthquake."  Jeroboam  II  became 
king  in  the  fifteenth  year  of  the  reign  of  Amaziah,  King  of  Judah. 
Jeroboam  reigned  forty-one  years.  As  Amaziah  reigned  over  Judah 
twenty-nine  years  and  was  followed  by  Uzziah,  Jeroboam's  reign  was 
during  fourteen  years  of  Amaziah's  reign  and  covered  twenty-seven 
years  of  Uzziah's  reign.  Amos'  activity  was  during  the  period  when 
Uzziah  was  king  in  Judah,  in  the  second  half  of  Jeroboam's  reign.     The 


120  THE  PROPHET  AMOS 

earthquake  which  is  mentioned,  two  years  before  which  Amos  began 
his  work,  cannot  be  placed  chronologically.  It  is  also  mentioned  by 
Zechariah  (xiv:5).  The  time  then  is  around  810-782  B.  C.  As  we 
have  shown  in  the  introduction  to  Joel,  Amos  knew  Joel's  prophecy, 
because  Joel  preceded  him  by  at  least  a  half  a  century.  Amos  was 
therefore  somewhat  earlier  than  Hosea  and  part  of  his  ministry  was 
contemporary  with  Hosea. 

THE  CHARACTERISTICS  OF  HIS  TIMES 

Under  the  reign  of  Jeroboam  II  the  northern  kingdom  of  Israel 
flourished  as  never  before  nor  after.  There  was  a  great  external  pros- 
perity. Therefore,  we  find  that  the  prophet  mentions  the  rich,  their 
great  wealth  and  luxury,  their  arrogant  pride  and  self-security  and  the 
oppression  of  the  poor.  Underneath  it  all  was  an  awful  moral  corruption, 
the  fruit  of  the  false  worship.  In  this  state  of  prosperity,  immorality 
and  false  worship  they  did  not  dream  of  any  coming  calamity  whatever. 
Such  were  the  days  in  which  the  herdman  of  Tekoa  appeared  upon  the 
scene  to  give  an  inspired  testimony  against  the  nation. 

THE  STYLE  OF  AMOS 

Attention  has  been  called  to  the  fact  that  the  prophet's  style  and 
composition  shows  the  former  herdman  in  the  use  of  certain  words  and 
in  many  figures  and  similes  drawn  from  nature  and  rural  life.  But  he 
also  shows  a  very  close  acquaintance  with  the  Mosiac  law  and  the  history 
of  the  people  to  whom  he  belonged.  The  style  also  shows  great  rhetor- 
ical power,  great  depths  of  thought,  and  truly  poetic  expressions. 

"Amos  expressed  his  thoughts  in  words  taken  from  the  great  picture 
book  of  nature,  which,  being  also  written  by  the  hand  of  God,  so 
wonderfully  expresses  the  things  of  God.  Scarcely  any  prophet  is  more 
glowing  in  style,  or  combines  more  wonderfully  the  natural  and  the 
moral  world,  the  Omnipotence  and  Omniscience  of  God"  (Dr.  Pusey). 
Augustinus  selected  Amos  as  an  illustration  of  unadorned  eloquence. 
And  another  learned  scholar  speaks  of  him  thus,  "Let  any  fair  judge 
read  his  writings,  thinking  not  who  wrote  them,  but  what  he  wrote,  and 
he  will  come  to  the  conclusion  that  this  herdman  is  in  no  wise  behind 
the  very  chief  est  prophets;  in  the  loftiness  of  his  thoughts  and  the 
magnificence  of  his  spirit,  nearly  equal  to  the  highest;  and  in  the  splendor 
of  his  diction  and  the  elegance  of  the  composition  scarcely  inferior  to 
any"  (Bishop  Lowth,  "De  Poesi  Sacra"). 

He  gives  us  a  splendid  example  of  inspiration.  The  Lord  called  him, 
gave  him  the  message,  filled  the  simple  herdman  with  the  wisdom  from 
above  so  that  he  burst  out  in  these  eloquent  utterances.  At  the  same 
time  the  Lord  in  using  him  as  His  mouthpiece  did  not  set  aside  his 
personality,  he  uses  his  shepherd  idiom,  and  the  Truth  of  God  is  ex- 


THE  PROPHET  AMOS  121 

pressed  through  him  in  the  terms  of  nature,  with  which  he,  as  a  child  of 
nature,  was  so  familiar. 

THE  MESSAGE  OF  AMOS 

The  message  concerns  chiefly  Israel,  the  ten  tribe  kingdom,  their 
spiritual  and  moral  condition,  yet  Judah  is  also  noticed  by  him,  as  well 
as  the  different  nations,  surrounding  Israel,  their  Gentile  enemies.  The 
book  consists  of  the  prophecies  he  uttered  in  Bethel,  which  follow  the 
two  introductory  chapters.  The  people  are  reproved  and  their  sins 
uncovered;  judgment  for  them  and  for  the  nations  is  announced.  The 
end  of  the  book  brings  in  the  promise  of  deliverance  and  restoration. 
The  great  prophecy  in  the  ninth  chapter  (ix:ll-12)  was  quoted  by  James 
in  the  6rst  great  church-council  in  Jerusalem  (Acts  xv). 


122  THE  PROPHET  AMOS 


The  Division  of  the  Book  of  Amos 

The  Book  of  Amos  consists  of  three  parts.  The  first  part 
comprises  the  two  opening  chapters  which  form  the  intro- 
duction to  the  book.  In  them  we  find  the  judgments  an- 
nounced in  store  for  the  nations  surrounding  Israel,  but 
Judah  and  Israel  are  also  included. 

From  the  third  chapter  to  the  end  of  the  sixth  is  the 
second  part.  Here  are  recorded  four  prophecies  given  by 
the  Lord  through  Amos.  Three  of  them  begin  with  "Hear 
this  Word"  and  the  last  in  chapter  six  begins  with  "Woe." 
The  third  part,  chapters  seven  to  nine,  give  the  five 
visions  which  Amos  had.  The  first  two  judgment  visions 
were  not  carried  out  on  account  of  the  intercession  of  the 
prophet.  The  third  vision  is  that  of  the  plumb-line;  the 
fourth,  the  vision  of  the  basket  with  ripe  fruit.  In  the  last 
vision  he  beheld  the  Lord  standing  alongside  of  the  altar, 
ready  to  smite.  The  conclusion  of  the  ninth  chapter  is  a 
prophecy  concerning  the  restoration  of  Israel,  the  rebuilding 
of  the  tabernacle  of  David  and  the  blessings  of  the  Kingdom. 
We  follow  this  division. 

L     JUDGMENT   OF   THE   NATIONS,    JUDAH   AND 
ISRAEL.     Chapters  i-ii. 

n.  THE  PROPHETIC  MESSAGES  UNCOVERING 
THE  CONDITION  OF  THE  PEOPLE.  Chapters 
iii-vi. 

ffl.    THE  nVE  VISIONS  OF  THE  PROPHET.    Chapters 
vii-ix. 


THE  PROPHET  AMOS  123 


Analysis  and  Annotations 

I.     JUDGMENT    ANNOUNCED    AGAINST    THE    NA- 
TIONS, JUDAH  AND  ISRAEL 

Chapters  i-11 
CHAPTER  I 

1.  The  Introduction.     1-2. 

2.  Damascus.     3-5. 

3.  Philistia.     6-8. 

4.  Tyre.     9-10. 

5.  Edom.     11-12. 

6.  Ammon.      13  15. 

1.  The  Introduction.  It  has  been  pointed  out  that  Amos 
does  not  say  Hke  so  many  of  the  other  prophets,  "the  Word 
of  the  Lord  which  came  unto  me,"  but  he  begins  his  proph- 
ecy with  the  statement  "the  words  of  Amos."  The  fact  of 
divine  inspiration,  however,  is  expressed  in  the  next  words, 
"which  he  saw."  His  messages,  Uke  the  messages  of  all  the 
prophets,  were  given  to  him  in  vision.  As  stated  in  the 
general  introduction  to  this  book,  this  first  verse  determines 
the  exact  time  when  the  herdman  of  Tekoa  appeared  with 
his  message.  The  earthquake  mentioned  must  have  been  a 
disastrous  one,  for  there  was  a  great  flight  of  people  (see 
Zech.  xiv:5). 

Then  follows  his  first  utterance  which  Joel  recorded  in  his 
prophecy,  "the  Lord  roars  out  of  Zion."  Inasmuch  as  Joel 
prophesied  in  Judah  and  Amos  appeared  from  Judah  in 
Bethel  of  the  ten  tribe  kingdom,  this  sentence  of  coming 
judgment  was  probably  unknown  to  his  hearers.  He  sounded 
the  alarm  at  once  as  to  the  coming  judgment  on  account  of 
which  the  shepherds  would  mourn  and  the  beautiful,  luxuri- 
ous Carmel  would  wither;  it  would  bring  disaster  upon  all. 

2.  Damascus:  Verses  3-5.  Six  nations  are  mentioned 
against  which  judgment  is  announced,  five  in  this  chapter 


124  THE  PROPHET  AMOS 

and  Moab  in  the  beginning  of  the  second.  Eight  times  we 
read  "saith  the  Lord."  Then  in  each  judgment  prediction 
we  find  the  phrase,  "for  three  transgressions  or  four  .  .  . 
I  will  not  reverse  it."  The  meaning  of  it  is  that  the  measure 
is  full  and  that  the  judgment  cannot  be  averted.  Fire  is 
prominently  mentioned  as  the  mode  of  judgment.  These 
nations  were  the  enemies  of  Israel.  The  Syrians  were  the 
great  enemies  of  Israel  and  treated  them  with  awful  cruel- 
ties. The  threshing  of  Gilead  with  iron  instruments  took 
place  when  Hazael  of  Damascus  conquered  the  land  east 
of  Jordan  (2  Kings  x:32-33;  xiii:7).  Hazael  murdered  Ben- 
hadad  and  EUsha  predicted  all  the  horrible  things  he  would  do 
to  Israel.  When  the  Man  of  God  wept  and  Hazael  asked  him 
the  reason,  Elisha  answered,  "Because  I  know  the  evil  that 
thou  wilt  do  unto  the  children  of  Israel;  their  strongholds 
wilt  thou  set  on  fire,  and  their  young  men  wilt  thou  slay 
with  the  sword,  and  wilt  dash  their  children,  and  rip  up  their 
women  with  child"  (2  Kings  viii:12).  Damascus  was  broken 
and  the  predicted  judgment  came.  It  was  executed  through 
the  King  of  Assyria,  Tiglath-Pileser,  who  drove  the  Syrians 
back  to  Kir,  from  which  they  had  come  (2  Kings  xvi:9). 

3.  Philistia:  Verses  6-8.  Philistia  is  represented  by 
Gaza.  They  also  mistreated  Israel  and  sold  them  into  the 
hands  of  Edom  (2  Chron.  xxi:16).  The  cities  of  PhiUstia, 
Gaza  and  its  palaces  would  be  consumed  by  fire.  There 
would  be  an  end  to  the  Philistines,  "the  remnant  of  the 
Philistines  shall  perish  saith  the  Lord." 

4.  Tyre:  Verses  9-10.  Tyrus,  the  capital  of  Phoenicia, 
had  also  sinned  against  Israel  by  delivering  them  into  the 
hands  of  their  great  enemy  Edom.  Their  sin  was  especially 
heinous  because  David  and  Solomon  had  made  a  covenant 
with  the  King  of  Tyre,  hence  no  king  of  Judah  or  Israel  had 
ever  warred  against  Tyre  (2  Sam.  v:ll;  1  Kings  v:15). 

5.  Edom:  Verses  11-12.  Edom  was  closely  related  to 
Israel,  yet  they  hated  more  than  the  heathen  nations  hated 
Israel.  At  every  opportunity  Edom  expressed  this  hatred 
by  deeds  of  cruelty,  ^^^^at  an  awful  record!  "He  did  pursue 
his  brother  with  the  sword,  and  did  cast  off  all  pity,  and  his 


THE  PROPHET  AMOS  125 

anger  did  tear  perpetually,  and  he  kept  his  wrath  forever." 
In  Obadiah  we  find  more  concerning  Edom. 

6.  Ammon:  Verses  13-15.  Wicked  Ammon  had  tried 
to  exterminate  the  people  for  selfish  reasons  "to  enlarge 
their  border."  What  horrible  deeds  to  rip  open  women 
with  child!  Nor  is  this  confined  to  the  barbarous  warfare 
of  3,000  years  ago;  the  same  was  done  in  other  wars  down 
to  our  own  days.    Judgment  would  overtake  them  also. 

In  meditating  on  these  terse  judgment  messages  we  must 
remember  while  these  nations  of  the  past  have  ceased  exist- 
ing as  nations,  and  the  predicted  judgment  came  long  ago, 
that  these  nations  are  typical  of  the  other  nations,  who  also 
sin  against  Israel  and  whose  judgment  will  come  "in  that 
day." 

CHAPTER  n 

1.  Moab.     1-3. 

2.  Judah.     4-5. 

3.  Israel.     6-16. 

1.  Moab:  Verses  1-3.  So  fierce  was  the  hatred  of  Moab 
that  they  dishonored  the  bones  of  the  king  of  Edom.  "Moab 
burned  the  bones  of  the  king  of  Edom  into  lime"  (see  2  Kings 
iii:26-27).  The  fire  of  judgment  came  upon  Moab  and  her 
glory,  too,  departed  like  the  glory  of  the  other  nations. 

2.  Judah:  Verses  4-5.  While  the  measure  was  full  of 
these  nations,  who  had  heaped  transgressions  upon  trans- 
gressions, Judah  and  Israel  were  as  guilty,  yea,  even  more 
guilty,  than  these  nations.  The  same  significant  phrase 
"for  three  transgressions  and  four"  is  used  in  connection 
with  both.  If  the  punishment  of  the  nations  could  not  be 
held  back,  but  had  to  come,  so  Judah  and  Israel  could  not 
escape.  Judah's  sin  was  the  rejection  of  the  law  of  the  Lord; 
instead  of  listening  to  the  voice  of  the  Lord  and  to  His 
prophets,  they  harkened  to  the  false  prophets,  who,  with 
their  lies,  caused  them  to  err,  and  the  children  walked  in  the 
evil  footsteps  of  their  fathers.  The  sin  of  Judah  was  apos- 
tasy.   That  is  the  great  sin  today  among  the  professing 


126  THE  PROPHET  AMOS 

people  of  God,  Christendom.  Fire  was  to  devour  the  cities 
and  palaces  of  the  nations  and  fire  was  to  come  upon  Judah 
and  the  palaces  of  Jerusalem.  Nebuchadnezzar  fulfilled  this 
prophecy. 

3.  Israel:  Verses  6-16.  Inasmuch  as  Amos  was  sent  to 
Israel  the  indictment  and  judgment  of  them  occupies  more 
space  than  the  rest.  Verses  6-8  give  a  description  of  their 
sins.  The  poor  suffered  through  their  coveteousness,  they 
lived  in  unspeakable  vileness,  they  were  idolatrous.  Those 
who  were  condemned  by  judges  and  paid  their  fines  fur- 
nished the  money  to  the  judges  to  buy  wine  for  their  heathen- 
ish orgies. 

Then  the  Lord  reminds  them  of  all  His  mercies  and  lov- 
ing kindness  in  the  past.  He  destroyed  the  Amorite;  He 
led  them  through  the  wilderness  to  possess  the  land.  He 
instituted  the  Nazarite.  In  spite  of  all  these  manifold 
mercies  they  continued  in  their  evil  ways,  grinding  the  poor, 
defying  God  and  His  law  and  in  their  moral  depravity 


"Behold,  I  will  press  you  down 

As  the  full  cart  presses  the  sheaves. 
Then  shall  flight  be  lost  to  the  swift. 

And  the  strong  shall  not  confirm  his  strength. 

And  the  hero  shall  not  save  his  life. 
He  that  beareth  the  bow  shall  not  stand. 

And  the  swift-footed  shall  not  save, 

And  the  rider  of  the  horse  shall  not  save  his  life.' 


II.    THE  PROPHETIC  MESSAGES  UNCOVERING  THE 
CONDITION   OF  THE  PEOPLE 

Chapters  iii-vi 

CHAPTER  in 
The  First  Discourse 

1.  There  is  Cause  for  Judgment.     1-8. 

2.  The  Coming  Judgment  Visitation.     9-15. 


TEE  PROPHET  AMOS  127 

1.  There  is  Cause  for  Judgment:  Verses  1-8.  "Hear 
this  word  that  the  Lord  hath  spoken  against  you,  O  children 
of  Israel,  against  the  whole  family  which  I  brought  up  from 
the  land  of  Egypt,  saying,  You  have  I  only  known  of  all 
the  families  of  the  earth,  therefore  will  I  punish  you  for  all 
your  iniquities."  This  is  the  solemn  beginning  of  the  special 
messages  addressed  to  the  nation  by  the  humble  herdman 
of  Tekoa.  The  Lord  had  singled  them  out  from  the  other 
nations.  He  had  separated  them  unto  Himself.  With  His 
mighty  power  and  outstretched  arm  He  had  delivered  them 
from  the  house  of  bondage  and  brought  them  to  the  land 
promised  unto  their  fathers.  He  had  revealed  Himself  and 
made  known  His  will  to  them  exclusively.  He  had  entered 
with  them  into  covenant  and  called  them  to  be  a  kingdom 
of  priests  and  a  holy  nation  (Exod.  xix:6).  Hence  their 
responsibility  was  very  great,  for  the  degree  of  relationship 
is  always  the  degree  of  responsibility.  The  divine  election 
of  the  twelve  tribes  does  not  insure  against  punishment, 
but  that  intimate  relationship  into  which  the  Lord  had 
entered  with  Israel  broken  and  violated  by  sin,  demanded  a 
correspondingly  great  punishment.  To  whomsoever  much 
is  given  of  him  shall  much  be  required.  Our  Lord  expressed 
the  same  truth  in  Matthew  xi  when  he  denounced  the  cities 
in  which  great  miracles  had  been  done  and  they  believed 
not  and  declared  that  it  shall  be  more  tolerable  for  Tyre 
and  Sidon  in  the  day  of  judgment  than  for  them. 

To  demonstrate  the  rightful  cause  of  judgment  Amos 
speaks  now  in  a  number  of  brief  similes.  There  are  six  of 
them  in  the  form  of  questions.  "Can  two  walk  together, 
except  they  be  agreed.'*"  Fellowship  is  only  possible  on 
the  ground  of  separation;  a  holy  God  demands  a  holy 
people.  In  their  state  of  licentious  idolatry  and  gross  in- 
justice the  Lord  could  not  own  them.  Then  follow  brief 
questions  indicating  that  which  would  happen  to  them. 
Like  a  roaring  lion,  or  a  young  lion,  the  Lord  would  come 
upon  them.  They  will  be  caught  in  a  snare  and  a  trap. 
The  blowing  of  the  trumpet  denotes  that  evil  was  to  come 
upon  them.     "Shall  there  be  evil  in  a  city,  and  the  Lord 


128  THE  PROPHET  AMOS 

has  not  done  it?"  It  is  hard  to  believe  that  certain  men 
have  taken  this  statement  and  teach  on  account  of  it  that 
God  is  the  author  of  moral  evil — of  sin.  The  context  shows 
that  this  is  not  in  view  here  at  all.  A  holy  God  who  cannot 
be  tempted  with  evil,  who  is  light  and  in  whom  there  is  no 
darkness  at  all,  does  not  put  moral  evil  in  the  world.  The 
evil  is  of  a  punitive  character  such  as  invasion  by  hostile 
forces,  the  sword,  the  famine  and  the  pestilence. 

And  the  Lord  Jehovah  will  do  nothing,  but  He  reveal- 
eth  His  secrets  unto  His  servants,  the  prophets.  These 
secrets  are  made  known  to  us  in  the  prophetic  Word  and 
not,  as  some  claim,  in  special  visions.  The  Spirit  of  God, 
the  author  of  the  Word,  shows  to  God's  people  in  His  Word 
things  to  come  (John  xv:15;  1  Cor.  ii:10-16).  The  result  of 
such  knowledge  of  the  secrets  of  the  I^ord  concerning  the 
future  is  stated  in  2  Peter  iii:17,  "Ye  therefore,  beloved, 
seeing  ye  know  these  things  before,  beware  lest  ye  also, 
being  led  away  with  the  error  of  the  wicked,  fall  from  your 
own  steadfastness"  (see  also  2  Peter  iii:14). 

2.  The  Coming  Judgment  Visitation:  Verses  9-15.  This 
paragraph  begins  with  a  striking  call.  The  speaker  is  the 
Lord  and  He  addresses  the  prophets  and  commands  them  to 
cry  in  the  palaces  of  Ashdod  (Philistia)  and  in  Egypt  so  that 
they  may  see  and  know  the  wicked  acts  of  Samaria,  and 
thus  bear  witness  against  Israel.  Thus  the  Lord  exposed 
them  to  their  enemies.  Then  the  coming  adversary  is  an- 
nounced who  would  encircle  the  land  and  humiliate  the 
proud  nation,  so  that  her  palaces  would  be  spoiled.  Then 
the  herdman  speaks  in  a  parable  familiar  to  him  from  his 
life  as  a  shepherd.  When  the  beast  of  prey  devours  a  sheep 
the  shepherd  must  bring  proof  of  it,  so  he  is  anxious  to  re- 
cover a  part  of  the  slain  animal  and  tries  to  snatch  away 
from  the  devouring  lion  either  the  legs  of  the  sheep,  or  even 
a  small  piece  of  the  ear,  so  as  to  show  the  rest  was  eaten 
by  the  lion.  Such  would  be  the  case  with  the  people  in  their 
luxurious  living,  and  only  a  small  remnant  is  to  escape  the 
coming  slaughter  by  the  lion,  the  Gentile  world  power.  The 
transgressions  of  Israel  will  be  visited;  the  idol  altars  of 


THE  PROPHET  AMOS  129 

Bethel  will  be  overthrown  in  that  visitation  and  all  their 
prosperity  and  luxury  would  then  end  and  instead  of  living 
in  winter  and  summer  houses,  they  would  become  homeless. 

CHAPTER  IV 
The  Second  Discourse 

1.  Divine  Threatening  and  Irony.      1-5. 

2.  Yet  Have  Ye  Not  Returned  Unto  Me.     6-11. 
S.     Prepare  to  Meet  Thy  God.     12-13. 

1.  Divine    Threatening    and    Irony:  Verses    1-5.    The 

prophet  addresses  them  as  "kine  of  Bashan,  that  are  in  the 
mountain  of  Samaria."  The  cows  of  Bashan  were  noted 
for  their  slick  and  well  fed  condition,  feeding  on  the  choicest 
of  pasture.  The  term  is  descriptive  of  Israel's  prosperous  con- 
dition as  well  as  their  beastly  character.  They  were  selfish 
and  cruel,  for  they  oppressed  the  poor  and  crushed  the 
needy.  It  seems  that  women  are  mostly  here  in  view,  which 
explains  the  fact  that  the  comparison  is  with  kine  and  not 
with  bulls.  They  asked  their  masters  to  supply  them  means 
for  debauchery.  But  what  happens  to  dumb  cattle  would 
happen  to  them  in  their  luxurious  and  selfish  life.  They 
would  be  taken  with  hooks  and  their  posterity  with  fish- 
hooks, and  they  would  be  taken  away.  The  last  sentence  of 
verse  3  is  correctly  translated  "Ye  shall  be  cast  away  to 
Har  (mountain)  Monah."  It  has  been  surmised  that  this 
means  Armenia. 

Then  follows  a  statement  of  bitter  irony.  "Go  to  Bethel 
and  sin;  at  Gilgal  multiply  transgression."  Go  on  in  your 
idolatry  in  these  sacred  places  of  your  past  history!  In 
Bethel  the  Lord  had  revealed  Himself  to  their  progenitor 
Jacob;  in  Gilgal  on  the  banks  of  the  Jordan,  the  reproach 
of  Egypt  had  been  rolled  away  (Joshua  v),  and  these  favored 
places  were  now  the  scenes  of  their  wicked  idolatries.  It  is 
also  mockery  when  the  prophet  says,  "Offer  a  sacrifice  of 
thanksgiving  with  leaven,"  for  leaven  always  typifies  sin. 

2.  Yet  Have  Ye  Not  Returned  Unto  Me:  Verses  6-11. 
The  Lord  had  sent  different  chastisements  upon  them  at 
different  times.     There  had  been  famines,  drought;  yea,  it 


130  THE  PROPHET  AMOS 

had  rained  here  and  there,  while  plots  of  ground  received 
rain  others  remained  parched,  so  that  they  might  recognize 
in  it  the  hand  of  God.  He  smote  them  with  mildew  and 
blasting;  the  locusts  came  and  devoured  vegetation;  there 
were  frightful  pestilences  and  other  judgments,  but  they  did 
not  return  unto  Him.  Five  times  in  this  paragraph  we  find 
the  same  statement,  "Ye^  have  ye  not  returned  unto  Me." 
They  were  an  impenitent  nation  and  hardened  their  hearts 
as  Pharaoh  did.  They  were  incorrigible,  though  they  knew 
that  through  His  mercy  they  were  "as  a  firebrand  plucked 
out  of  the  burning." 

In  the  book  of  Revelation  we  read  of  a  similar  condition 
in  the  coming  days  when  the  Lord  deals  with  the  earth  in 
the  decreed  and  revealed  judgments.  It  is  written  that  the 
inhabiters  of  the  earth,  in  spite  of  these  judgments  falling 
upon  the  earth,  do  not  repent  of  their  sins. 

4.  Prepare  to  Meet  Thy  God:  Verses  12-13.  And  now 
they  were  to  come  face  to  face  with  Himself  as  the  Judge. 

CHAPTER  V 
The  Third  Discourse 

1.  The  Lamentation.     1-3. 

2.  Seek  the  Lord  and  Ye  Shall  Live.     4-15. 

3.  The  Wailing.     16-20. 

4.  The  Captivity  Announced.     21-27. 

1.  The*  Lamentation:  Verses  1-3.  This  chapter  begins 
with  a  lamentation  over  the  fallen  daughter  of  Israel.  "She 
shall  no  more  rise"  has  been  used  as  an  argument  against 
the  future  and  literal  restoration  of  Israel.  The  prophet 
has  only  the  present  government  of  God  over  that  genera- 
tion in  view  and  does  not  deny  at  all  a  future  rising  as  so 
abundantly  predicted  in  the  prophetic  Word.  "There  is 
none  to  raise  her  up,"  nor  could  she  raise  herself  up.  But 
the  day  will  come  when  the  Lord  in  grace  will  raise  her. 

2.  Seek  the  Lord  and  Ye  Shall  Live:  Verses  4-15.  Here 
the  Lord  entreats  Israel  once  more  to  desist  from  her  idola- 
trous way  and  to  seek  Him  instead  of  the  worship  at  Bethel 


THE  PROPHET  AMOS  131 

and  Gilgal,  for  judgment  would  surely  be  executed  there. 
"Seek  ye  Me  and  ye  shall  live."  Then  again,  "Seek  the 
Lord  and  ye  shall  live,"  and  in  case  of  disobedience  He, 
whom  they  refused,  would  fall  like  fire  upon  the  house  of 
Joseph.  The  house  of  Joseph  is  mentioned  because  the 
tribe  of  Ephraim  was  the  most  powerful  tribe  in  the  king- 
dom of  Israel,  and  Joseph  was  the  father  of  Ephraim.  Again 
they  are  told  to  seek  Him  "Who  maketh  the  seven  stars 
(the  Pleiades)  and  Orion."  These  two  great  constellations 
were  well  known  to  the  ancients  (see  Job  ix:9  and  xxxviii:31). 
And  He  also  turneth  the  shadow  of  death  into  morning  and 
darkeneth  day  to  night.  This  is  an  illustration  of  the 
judicial  actions  of  the  Lord.  As  in  nature  He  turns  night 
into  day,  and  the  day  into  dark  night,  so  He  turns  the  deep- 
est misery  and  sorrow  into  joy  and  happiness,  and  changes 
the  bright  day  of  prosperity  into  the  night  of  woe  and  dis- 
aster. He  is  the  Lord  of  judgment,  who  controls  the  waters 
of  tribulation  and  wrath,  the  floods  of  judgment,  and  makes 
them  pass  over  the  earth. 

Verses  10-13  give  a  description  of  the  moral  condition  of 
Israel.  They  were  unrighteous  and  loved  the  ways  of  un- 
righteousness; if  the  judge  in  the  gate  judged  righteously 
they  hated  him  for  it,  those  who  spoke  uprightly  they  ab- 
horred. The  poor  they  trampled  into  the  dust  and  extorted 
the  distribution  of  corn  from  them.  They  had  built  fine 
houses  of  hewn  stone,  but  they  were  not  to  enjoy  them 
nor  the  wine  from  their  pleasant  vineyards  (see  Deut. 
xxviii:30,  39).  The  Lord  knew  their  transgressions  and  the 
greatness  of  their  sins. 

Still  there  was  hope,  for  the  Lord  is  merciful  and  slow  to 
anger.  Judgment  is  His  strange  work.  Therefore  once  more 
we  hear  His  pleadings,  "Seek  good  and  not  evil  that  ye  may 
live,  and  so  the  Lord  God  of  hosts  shall  be  with  you,  as  ye 
have  spoken."    "Hate  evil  and  love  good!" 

3.  The  Wailing:  Verses  16-20.  As  judgment  comes  there 
shall  be  wailing  in  the  streets,  wailing  with  the  husbandman, 
and  there  will  be  wailing  in  all  vineyards  as  the  Lord  passes 
through  in  His  judgment.     "For  I  will  pass  through  thee" 


132  TEE  PROPHET  AMOS 

reminds  us  of  Egypt  in  the  Passover  night  when  the  Lord 
passed  through  Egj'^pt  to  smite.  And  now  the  death  wail 
was  soon  to  be  heard  in  the  midst  of  His  people. 

And  still  another  evil  was  in  their  midst.  Some  of  them 
brazenly  desired  the  announced  "Day  of  the  Lord,"  the  daj^ 
of  His  manifestation  to  come.  It  originated  in  their  false 
boast  that  they  are  the  covenant  people.  They  knew  from 
the  former  prophets  that  the  day  of  the  Lord  would  rid  them 
of  their  enemies,  then  Israel  would  be  fully  redeemed  and 
blest  and  the  Lord's  glory  would  be  manifested  in  the  sight 
of  the  nations.  Such  was  Joel's  vision  concerning  "that 
day."  Such  was  there  false  hope  while  they  lived  on  in  sin. 
But  the  herdman,  Amos,  pronounced  a  woe  upon  them  for 
desiring  that  day.  \Miat  good  will  that  day  be  to  the  im- 
penitent nation.''  It  is  a  day  of  darkness  and  not  light. 
Then  follows  a  parable  such  as  a  child  of  nature,  as  Amos 
was,  would  make.  He  describes  a  man  who  flees  from  a 
lion  and  fortunately  escapes;  but  then  he  meets  a  bear; 
him  he  escapes  likewise.  Exhausted  he  reaches  his  house, 
and  like  one  about  to  faint,  he  leans  his  hand  on  the  wall;  a 
small  serpent  out  of  the  crevice  bites  him  and  he  perishes 
miserably.  So  would  be  the  day  of  the  Lord  overtake 
them.  How  different  it  is  with  the  true  believer.  He 
desires,  not  the  Day  of  the  Lord,  but  the  Coming  of  Him, 
who  has  promised  His  own,  "I  will  come  again  and  receive 
you  imto  myself,  that  where  I  am  ye  may  be  also." 

4.  The  Captivity  Announced:  Verse  21-27.  The  Lord 
despised  their  outv/ard  worship;  their  feast  days  and  dif- 
ferent offerings  were  not  well  pleasing  in  His  sight.  It  was 
all  a  hollow  pretense  of  honoring  Him,  and  all  their  songs 
were  hateful  to  Him. 

But  this  departure  from  Him  was  not  a  new  thing  in  their 
history.  They  were  always  a  stiffnecked  people.  Even  in 
the  wilderness  did  they  not  bring  Him  sacrifices  and  offerings, 
but  instead  they  bore  the  tabernacle  of  Moloch  and  Chium 
(or  the  booth  of  your  king  and  the  pedestal  of  your  images, 
the  star  of  your  gods).     Then  follows  the  verdict,  "Therefore 


THE  PROPHET  AMOS  133 

will  I  cause  you  to  go  into  captivity  beyond  Damascus,  saith 
the  Lord,  whose  name  is  the  God  of  Hosts." 

CHAPTER  VI 
The  Fourth  Discourse 

1,  Woe  to  Them  That  Are  at  Ease  in  Zion.     1-6. 

2.  The  Punishment  Announced.     7-14. 

1.  Woe  to  Them  That  Are  at  Ease  in  Zion:  Verse  1-6. 

This  woe  concerns  the  great  men,  the  chiefs  of  the  nation, 
who  were  sunk  into  a  godless  self-security,  and  dreamt  on 
in  their  darkness,  while  the  clouds  of  judgment  were  gathering 
above  them.  They  were  to  go  from  Calneh  to  Hamath  and 
then  down  to  Gath  of  the  Philistines.  Calneh  was  built  by 
Nimrod  in  the  land  of  Shinar  (Genesis  x:10);  Hamath  was 
the  capital  of  a  Syrian  kingdom,  and  Gath  the  center  of 
Philistia.  These  places  were  the  places  of  vileness  and 
corruption.  But  were  the  kingdoms  of  both  Judah  and 
Israel  any  better  than  these? 

^Vhile  some  desired  the  day  of  the  Lord  others  put  it  far 
off,  they  refused  to  believe  that  judgment  was  impending. 
It  was  so  in  Ezekiel's  time  when  the  people  said  "The  days 
are  prolonged  and  every  vision  faileth"  (Ezekiel  xii  :22) ,  So 
it  is  in  Christendom.  The  evil  servant  (Matthew  xxiv)  says 
"My  Lord  delayeth  his  coming,"  and  as  a  result  he  acts  out- 
rageously. What  were  the  results  in  Israel  when  the  evil 
day  was  put  far  off?  They  committed  violence;  violence 
increased  in  the  land.  They  lived  luxuriously  on  beds  of 
ivory  and  ate  the  best  of  the  flock.  They  danced  and  made 
merry;  they  drank  wine  but  none  was  exercised  over  the 
hurt  of  Joseph,  the  spiritual  condition  of  the  people. 

2.  The  Punishment  annomiced:  Verse  7-14.  They  were 
now  to  go  away  as  captives.  There  should  be  utter  deso- 
lation. There  would  be  a  multitude  of  dead,  so  that  they 
could  not  follow  their  ancient  custom  in  burying  them;  they 
would  have  to  burn  them.  Then  the  one  who  burns  the 
corpses  asks  the  last  person  in  the  house  whether   there  is 


134  TEE  PROPHET  AMOS 

any  one  still  with  him,  and  the  answer  is  No,  but  keep 
silence!  For  the  name  of  the  Lord  is  not  to  be  invoked.  It 
means  that  the  speaker  fears  that  the  other  one  might 
mention  the  name  of  the  Lord  and  in  doing  so  bring  down 
upon  himself  an  additional  judgment.  Everything  is  to  be 
smitten.  What  they  had  done  could  no  more  secure  blessing 
and  salvation  than  horses  could  run  upon  a  rock  and  one 
plowing  upon  a  rock  with  oxen.  The  nation  which  is 
announced  in  the  last  verse  is  the  Assyrian. 

III.    THE  FIVE  VISIONS  OF  THE  PROPHET. 

Chapter  vii-ix. 

CHAPTER  VII 

Three  Visions  and  the  Opposition  Against  Amos 

1.  The  Vision  of  Locusts.     1-3. 

2.  The  Vision  Concerning  the  Fire.     4-6. 

3.  The  Vision  of  the  Plumbline.     7-9. 

4.  Opposition  Against  Amos.     10-17. 

1.  The  Vision  of  Locusts:  Verse  1-3.  In  the  first  vision 
Amos  saw  how  the  Lord  prepared  locusts  (not  grasshoppers 
as  in  the  A.  V.).  They  started  in  with  their  destructive 
work,  just  as  they  did  in  the  days  of  Joel.  Then  Amos 
interceded  in  behalf  of  the  sinful  nation,  "O  Lord,  God, 
forgive,  I  beseech  Thee,  by  whom  shall  Jacob  rise  for  he  is 
small?"  He  confessed  and  pleaded  forgiveness,  acknowledg- 
ing their  helplessness.  With  such  a  spirit  the  Lord  is  well 
pleased  and  the  praying  prophet  received  the  answer  from 
the  Lord,  "It  shall  not  be." 

2.  The  Vision  Concerning  the  Fire:  Verse  4-6.  He  beheld 
a  furious  fire  sweeping  everything  before  itself  so  that  it  even 
devoured  the  great  deep,  the  floods  of  water.  This  rep- 
resents a  more  severe  judgment  than  the  previous  one. 
This  judgment  also  was  kept  back  by  the  intercession  of  the 
prophet.  But  when  the  time  came  for  judgment  by  the 
Assyrian,  symbolized  by  the  locusts  and  the  fire,  no  in- 
tercession  could  change   it.     Tiglath-Pileser  and  Shalam- 


THE  PROPHET  AMOS  135 

aneser  finally  made  an  end  of  the  sinful  ten  tribe  kingdom. 

3.  The  Vision  of  the  Plumbline:  Verse  7-9.    He  saw  the 

Lord  standing  upon  a  wall  with  the  plumbline  to  see  if  the 
wall  was  straight.  The  test  by  God's  Word  and  God's  holy 
law  shows  that  all  is  crooked  and  must  be  condemned. 
Therefore,  the  announcement,  "I  shall  pass  by  it  no  more. 
And  the  high  places  of  Isaac  shall  be  desolate,  and  the 
sanctuaries  of  Israel  shall  be  laid  waste;  and  I  will  rise 
against  the  house  of  Jeroboam  with  the  sword."  The  false 
worship  and  the  monarchy  in  Israel  will  be  completely  swept 
away  by  the  judgment. 

4.  Opposition  Against  Amos:  Verse  10-17.  This  is  an  in- 
teresting and  instructive  occurrence.  Amaziah,  the  apostate 
priest  at  Bethel,  who  had  charge  of  the  idol  worship,  accused 
the  prophet  falsely  before  King  Jeroboam.  It  was  a  religious 
political  accusation.  Thus  the  enemy  accused  Jeremiah  also 
(Jeremiah  xxxvii:14-15);  he  did  the  same  with  our  Lord  and 
His  apostles.  At  the  same  time  Amaziah,  the  priest,  sent  an 
insulting  message  to  Amos,  saying,  "Seer,  go  and  flee  into 
the  land  of  Judah,  and  eat  there  thy  bread;  there  thou  may- 
est  prophesy."  He  tried  to  intimidate  him,  urging  him  to 
return  to  Tekoa  in  Judah  where  he  came  from.  He  received 
a  courageous  answer  from  the  herdman-prophet.  "I  am  no 
prophet,  nor  a  prophet's  son,  but  I  was  a  herdman  and  a 
gatherer  of  sycamore  fruit.  The  Lord  took  me  from  fol- 
lowing the  flock;  He  said  unto  me.  Go  and  prophesy  to  my 
people  Israel." 

The  insinuation  was  that  Amos  prophesied  for  the  sake  of 
a  living.  Amos  refutes  the  false  charge  and  then  announced 
the  doom  of  the  false  priest  and  the  doom  of  his  family, 

CHAPTER  VIII 

The  Fourth  Vision;  The  Basket  With  Summer  Fruit 

1.  The  Vision.     1-3. 

2.  Israel  Ripe  For  Judgment.     4-10. 

S.     The  Coming  Days  of  Famine.     11-14. 

1.  The   Vision:  Verse    1-3.    In   his   fourth   vision   the 


136  THE  PROPHET  AMOS 

prophet  beholds  a  basket  of  summer  fruit.  The  Hebrew 
shows  that  it  was  a  basket  filled  with  ripe  fruit.  The  ripe 
fruit  is  a  symbol  that  Israel  was  ripe  for  the  harvest  of 
judgment.  The  message  of  the  Lord  to  the  prophet  is,  "The 
end  is  come  upon  my  people  Israel;  I  will  not  again  pass  by 
them  any  more."  The  songs  would  be  changed  into  howling 
lamentations  and  many  should  be  slain. 

2.  Israel  Ripe  For  Judgment.  Verse  4-10.  Once  more  the 
wealthy  and  prosperous  portion  of  the  nation  is  addressed, 
their  sinful  practices  are  exposed  and  it  is  shown  that  they 
were  ripe  for  judgment.  The  rich  oppressed  the  poor;  they 
took  away  from  the  poor  what  belonged  rightfully  to  them. 
They  cheated  by  making  the  measure  small  and  increased 
the  price.  They  were  the  profiteers  of  that  time.  They  also 
used  false  balances.  Then  they  sold  the  refuse  of  the  wheat. 
All  may  be  compared  with  James  v:l-6  where  the  same  con- 
ditions are  pictured,  prevailing  in  Christendom,  before  the 
Lord  comes.  For  all  this  they  did  the  land  would  have  to 
tremble  and  every  one  mourn. 

"And  it  shall  come  to  pass  in  that  day,  saith  the  Lord  God, 
that  I  will  cause  the  sun  to  go  down  at  noon,  and  I  will 
darken  the  earth  in  the  clear  day."  Much  nonsense  has  been 
written  on  this  verse  especially  from  the  side  of  the  Ad- 
ventists,  as  if  there  has  been  at  a  certain  time  "a  dark  day" 
in  fulfillment  of  this  prophecy.  Some  expositors  have  made 
of  it  a  mere  eclipse  of  the  sun.  The  verse,  while  it  has  a 
certain  application  to  that  generation,  whose  glory  should  end 
like  the  sun  going  down  at  noon,  has  its  final  meaning  in  the 
coming  day  of  the  Lord,  which  all  the  prophets  announced. 
It  is  the  same  our  Lord  predicts  in  Matthew  xxiv:29-30. 
For  Israel  the  bitter  day  of  mourning,  lamentation  and  woe 
would  come. 

3.  The  Coming  Days  of  Famine:  Verse  11-14.  A  great 
famine  is  announced.  It  is  not  to  be  a  famine  for  bread,  or 
thirst  for  water,  but  a  famine  of  hearing  the  words  of  the 
Lord.  His  word  and  the  hght  of  His  revelation  is  to  be 
completely  withdrawn  from  them.  The  Word  of  the  Lord 
which  they  despised  they  would  then  desire  to  seek  in  vain. 


THE  PROPHET  AMOS  137 

They  will  wander  hither  and  thither  from  sea  to  sea,  from  the 
north  to  the  east;  they  shall  run  to  and  fro  to  seek  the 
Word  of  the  Lord  and  shall  not  find  it.  Such  was  the  case 
with  them  when  the  cruel  Assyrian  power  took  hold  on  them 
and  carried  them  away.  Such  a  judgment  too  is  fast 
approaching  for  Christendom  which  in  its  apostasy  rejects 
the  Word  of  the  Lord,  turns  to  fables,  till  the  day  comes  when 
the  Spirit  will  leave  and  as  a  result  there  will  be  a  famine  of 
the  Word,  no  comfort  and  no  help  for  those  who  are  ripe 
for  judgment. 

CHAPTER  IX 
The  Passing  of  a  Kingdom  and  the  Coming  of  the  Kingdom 

1.  The  Fifth  Vision.     The  Passing  of  a  Kingdom.     1-10. 

2.  The  Coming  of  the  Kingdom.     11-15. 

\.  The  Fifth  Vision.  The  Passing  of  a  Kingdom:  Verses 
1-10.  In  his  fifth  vision  the  prophet  saw  the  Lord  standing 
by  the  altar.  He  utters  His  word.  The  description  of  what 
is  to  take  place  is  very  vivid.  He  stands  by  the  altar  and 
the  people  are  assembled  before  Him.  He  smites  the  lintel 
of  the  door,  so  that  everything  trembles  and  the  building 
falls  upon  them,  cutting  all  of  them  in  the  head  and  none 
can  escape.  Even  if  they  break  into  sheol  (not  hell,  but  the 
world  of  spirits  in  the  miknown  regions),  from  thence  His 
hand  will  take  them;  if  they  climb  into  heaven.  He  would 
bring  them  down.  If  they  hide  themselves  on  the  top  of 
Carmel  He  would  search  for  them  and  take  them  out.  If 
they  conceal  themselves  from  His  sight  in  the  bottom  of  the 
sea,  He  would  command  the  serpent  to  bite  them.  It  is  to 
be  an  all  consuming  judgment  with  no  possibility  of  escape. 

Even  as  they  went  into  captivity  the  sword  of  judgment 
would  follow  them.  "Thence  will  I  command  the  sword,  and 
it  shall  slay  them;  and  I  will  set  mine  eyes  upon  them  for 
evil,  and  not  for  good."  He  is  the  Lord  who  has  all  power 
to  do  this  (verses  5-6).  They  had  degraded  themselves 
down  to  the  level  of  the  heathen  nations,  hence  they  were 
unto  Him  like  the  Ethiopians.     Then  He  calls  them  "the 


138  THE  PROPHET  AMOS 

sinful  kingdom."  This  kingdom  is  to  pass  away  from  the 
face  of  the  earth;  there  is  no  hope  for  its  restoration.  But 
the  Lord  in  mercy  promises  that  the  house  of  Jacob  is  not 
utterly  to  be  destroyed.  In  His  own  time  He  will  assemble 
the  outcasts  of  Israel  with  dispersed  Judah  and  lead  them 
back  to  their  land.  In  the  meantime  they  will  be  sifted 
among  all  nations,  as  wheat  is  sifted  in  a  sieve,  but  not  the 
least  grain  shall  fall  on  the  ground.  The  sinners  of  His 
people  will  die  by  the  sword. 

M  2.  The  Coming  of  the  Kingdom:  Verses  11-15.  While 
the  sinful  kingdom,  the  ten  tribe  kingdom  of  Israel  is  passed 
away  and  will  never  come  into  existence  again,  there  is 
another  kingdom  which  will  come,  into  which  Judah  and 
Israel  will  be  gathered  with  the  nations  of  the  earth.  This 
kingdom  of  heaven,  promised  to  David,  is  now  announced 
by  the  prophet.  "In  that  day  will  I  raise  up  the  tabernacle  of 
David  that  is  fallen,  and  close  up  the  breaches  thereof;  and 
I  will  raise  up  its  ruins,  and  I  will  build  it  as  in  the  days  of 
old."  This  prophesy  is  quoted  by  James  in  Acts  xv:15-16 
at  the  first  great  church  council  held  in  Jerusalem.  On  that 
occasion  the  Holy  Spirit  used  the  prophecy  of  Amos  to  un- 
fold the  program  of  God  concerning  the  future.  Yet  there 
is  no  church  council,  no  General  Conference,  General  Assem- 
bly or  General  Association  which  reckons  in  any  way  with 
that  which  the  Spirit  of  God  has  laid  down  as  the  program 
of  the  Future.  We  learn  from  the  passage  in  Acts  that 
during  this  age  the  Gentiles  are  visited  to  gather  out  from 
among  them  a  people  for  His  Name  (the  church).  When 
this  is  accomplished  the  Lord  returns,  and,  as  a  result  of 
His  return,  the  restoration  of  the  tabernacle  of  David  takes 
place:  that  is,  the  kingdom  will  be  restored  to  His  people, 
the  Kingdom  of  heaven  comes  and  the  Lord  Jesus  Christ 
will  be  enthroned  as  its  king  upon  the  throne  of  David. 
Then  the  conversion  of  the  world  will  take  place. 

This  is  seen  here  in  the  passage  before  us.  Verse  12  tells 
us  that  when  the  tabernacle  of  David  is  raised  up,  when 
"that  day"  has  come.  His  people  restored  and  saved  will 
Possess  the  remnant  of  Edom  and  all  the  nations.    The  last 


THE  PROPHET  AMOS  139 

three  verses  of  the  prophecy  of  Amos  describe  the  millen- 
nium in  its  earthly  blessings.  It  also  shows  the  permanent 
blessing  and  glory  into  which  redeemed  and  restored  Israel 
has  entered,  "They  shall  no  more  be  pulled  up  out  of  their 
land  which  I  have  given  them,  saith  the  Lord  thy  God." 


OBADIAH 


The  Prophet  Obadiah 

INTRODUCTION 

Of  Obadiah  we  know  nothing  but  his  name,  which  means  "Servant  of 
Jehovah."  There  are  numerous  men  mentioned  in  the  Old  Testament 
by  that  name,  but  it  is  impossible  to  identify  any  one  of  these  with 
Obadiah,  or  to  trace  him.  "The  silence  of  Holy  Scriptures  as  to  the 
Prophet  Obadiah  stands  in  remarkable  contrast  with  the  anxiety  of 
men  to  know  something  of  him.  They  hoped  that  Obadiah  might 
prove  to  have  been  the  faithful  protector  of  the  prophets  under  Ahab; 
or  the  son  of  the  Shunamite,  whom  Elijah  called  to  life,  or  the  Obadiah 
whom  Jehoshaphat  sent  to  teach  in  the  cities  of  Judah,  or  the  Levite 
who  was  selected,  with  one  other,  to  be  the  overseer  set  over  the  repair 
of  the  temple  in  the  reign  of  Josiah.  Fruitless  guesses  at  what  God  has 
hidden!  God  has  willed  that  his  name  alone  and  this  brief  prophecy 
should  be  known  in  this  world"  (Dr.  Pusey). 

Inasmuch  as  nothing  is  known  of  this  man  of  God,  nor  anything 
stated  under  whose  reign  he  uttered  his  prophecy,  the  guesses  about 
the  time  he  lived  are  numerous  and  very  contradictory.  The  critics 
have  assigned  to  Obadiah  dates  removed  from  each  other  by  above 
600  years.  We  quote  again  from  Pusey's  commentary:  "The  pun- 
ishment of  Edom  the  Prophet  clearly  foretells,  as  yet  to  come;  the 
destruction  of  Jerusalem,  which,  according  to  our  version  is  spoken  of 
as  past,  is  in  reality  foretold  also.  ITnbelief  denies  all  prophecy. 
Strange,  that  unbelief,  denying  the  existence  of  a  jewel — God's  authentic 
and  authenticated  voice  to  man — should  trouble  itself  about  the  age 
of  the  casket  in  which  the  jewel  rests.  Yet  so  it  was.  The  Prophets 
of  Israel  used  a  fascinating  power  over  those  who  denied  their  in- 
spiration. They  denied  prophecy,  but  employed  themselves  about  the 
Prophets.  Unbelief  denying  prophecy  had  to  find  out  two  events  in 
history,  which  should  correspond  with  these  two  events  in  this  Prophet — 
a  capture  of  Jerusalem  and  a  subsequent  judgment  of  Edom.  And 
since  Jerusalem  was  first  taken  under  Shishak,  king  of  Egypt,  in  the 
fifth  year  of  Rehoboam  970  B.  C,  and  Josephus  tells  us  that  301  B.  C. 
Ptolemy  Lagus  treacherously  got  possession  of  Jerusalem,  unbelieving 
criticism  has  a  wide  range  in  which  to  vacillate.  And  so  it  reeled  to 
and  fro  between  these  two  periods,  970  B.  C.  and  301  B.  C." 

Obadiah  does  certainly  not  belong  to  the  Prophets  of  the  captivity, 
nor  to  the  post  exilic  Prophets.  The  position  given  to  him  in  the 
Hebrew  arrangement  of  the  prophetic  books  bears  witness  to  that. 
The  internal  evidence  shows  that  he  is  one  of  the  earliest  Prophets,  if 
not  the  earliest.  If  we  turn  to  Jeremiah  xlix:7-22  we  find  a  very  striking 
similarity  between  the  words  of  Jeremiah  and  the  words  of  Obadiah 


144  THE  PROPHET  OBADIAH 

concerning  Edom.  The  question  is  whether  Jeremiah  used  Obadiah's 
words  or  Obadiah  made  use  of  Jeremiah's  message.  It  has  been 
pointed  out  that  it  is  a  peculiar  characteristic  of  Jeremiah  that  he  often 
leans  upon  the  utterances  of  the  earlier  Prophets,  and  in  his  writing 
their  thoughts,  words  and  symbols  are  often  reproduced.  Compare 
Jeremiah  xlvii  with  Isaiah  xiv:28-32;  Jeremiah  xlvii  with  Isaiah  xv  and 
xvi;  Jeremiah  xlix:l-6  with  Amos  i:13-15,  etc.  When  we  point  out 
this  characteristic  of  the  Book  of  Jeremiah  we  do  not  mean  to  say  that 
this  man  of  God  was  a  copyist,  who  slavishly  copied  the  utterances  of 
the  earlier  prophets.  He  had  the  books,  or  scrolls,  of  the  earlier 
Prophets  before  himself  and  the  Spirit  of  God  led  him  to  use  them; 
thus  the  Spirit  of  God  repeated  through  Jeremiah  the  testimony  of  his 
predecessors  and  confirmed  their  God-given  utterances.  Jeremiah 
knew  and  possessed  the  prophecy  of  Obadiah,  so  that  we  can  say  with 
certainty  that  Obadiah  is  earlier  than  Jeremiah. 

Now,  Obadiah  in  his  utterance  lays  bare  the  wicked  behavior  of 
Edom  in  a  time  when  Judah  and  Jerusalem  was  plundered  by  hostile 
forces.  The  statement  of  some  of  the  critics  that  the  eleventh  verse 
means  only  the  taking  of  Jerusalem  by  Nebuchadnezzar  is  an 
assumption.  The  fact  is  the  Prophet  does  not  speak  of  the  destruction 
of  the  city,  but  that  Jerusalem  was  plundered. 

Can  this  historically  be  located?  There  can  be  no  question  but  it 
must  have  reference  to  the  time  when  the  Philistines  and  the  Arabs 
invaded  the  city  in  the  reign  of  King  Jehoram.  Then  the  Edomites 
threw  ofiF  the  Judean  supremacy  (2  Kings  viii:20-22;  2  Chronicles 
xxi:8-10).  They  also  planned  a  great  massacre  of  the  Jews  who  were 
in  the  land  of  Edom  at  that  time  (Joel  iii:19;  Amos  i:2).  It  was  then 
that  the  treacherousness  of  Edom  and  its  evil  spirit  became  fully  man- 
ifested. But  there  can  be  no  question,  as  we  show  in  the  annotations, 
that  the  description  of  their  evil  spirit  against  their  kin  includes  the 
after  history,  the  fall  of  Jerusalem  under  Nebuchadnezzer,  the  oppo- 
sition of  Edom  during  the  times  of  the  Maccabees  and  the  future 
revival  and  doom  of  Edom.  It  is,  therefore,  quite  well  established  that 
Obadiah  lived  and  uttered  his  prophecy  during  the  reign  of  Jehoram. 


TEE  PROPHET  OBADIAH  145 


Obadiah 

(In  a  corrected  version). 

1.  The  Vision  of  Obadiah, 

Thus  saith  the  Lord  Jehovah  concerning  Edom: 
We  have  heard  tidings  from  Jehovah, 
And  an  ambassador  is  sent  among  the  nations. 
Arise  ye!     Let  us  arise  against  her  to  battle! 

i.  Behold,  I  have  made  thee  small  among  the  nations; 
Greatly  art  t'  on  despised! 

3.  The  pride  of  thy  heart  has  deceived  thee, 
Thou  dweller  in  the  clefts  of  the  rock,  in  lofty 

habitation; 
Who  saith  in  his  heart: 
Who  will  bring  me  down  to  the  ground? 

4.  Though  as  high  like  the  eagle. 

And  though  thou  hast  made  thy  nest  among  the  stars. 
Thence  will  I  bring  thee  down. 
Whispers  Jehovah. 

5.  If  thieves  came  to  thee. 
If  robbers  by  night — 
How  art  thou  destroyed! 

Would  they  not  steal  until  they  had  enough? 
If  grape  gatherers  had  come  unto  thee. 
Would  they  not  leave  some? 

6.  How  is  Edom  searched  out 
[His  hidden  things  laid  bare! 

7.  Even  to  the  border 

Have  all  the  men  of  the  covenant  sent  thee; 
They  have  deceived  thee,  prevailed  against  thee. 
Those  that  were  at  peace  with  thee; 
Thy  bread  have  they  placed  as  a  snare  under  thee. 
There  is  no  unders'anding  in  h  m. 

8.  Will  not  I  in  that  day. 
Whispers  Jehovah, 

Destroy  the  wise  out  of  Edom, 

And  understanding  out  of  mount  Esau? 


146  THE  PROPHET  OBADIAH 

9.  And  thy  valiant  ones,  O  Teman,  shall  be  dismaywd. 
When  every  man  is  cut  off  from  mount  Esau 
By  slaughter. 

10.  For  the  violence  of  thy  brother  Jacob, 
Shame  shall  cover  thee. 

And  thou  shalt  be  cut  off  forever. 

11.  In  the  day  that  thou  stoodest  on  the  other  side. 
In  the  day  when  strangers  took  captive  his  army 
And  foreigners  entered  his  gates. 

And  o'er  Jerusalem  cast  lots, 
Thou  also  wast  one  of  them. 

12.  And  thou  shouldest  not  have  looked  on  the  day  of 

thy  brother. 
On  the  day  of  his  calamity; 

Thou  shouldest  not  have  rejoiced  over  the  sons  of  Judah 
In  the  day  of  their  destruction; 
Nor  spoken  proudly  in  the  day  of  distress. 

IS.  Thou  shouldest  not  have  entered  into  the  gate  of  my 
people 
In  the  day  of  their  ruin. 

Thou  shouldest  not  have  looked  on  his  misfortune 
In  the  day  of  his  calamity. 

And  stretched  not  out  thy  hand  for  his  possession 
In  the  day  of  his  destruction. 

14.  And  thou  shouldest  not  have  stood  at  the  cross-roads 
To  cut  off  his  fugitives; 

Neither  shouldest  thou  have  delivered  up  his  remnant 
In  the  day  of  Distress. 

15.  For  near  is  the  Day  of  Jehovah  upon  all  nations. 
As  thou  hast  done  will  they  do  to  thee; 

Thy  reward  will  be  upon  thy  head. 

16.  For  as  ye  have  drunken  on  the  mountain  of  my 

holiness, 
All  the  nations  shall  drink  continually. 
And  drink  and  swallow  down. 
And  be  as  though  they  had  never  been. 

17.  But  upon  mount  Zion  shall  be  deliverance;  there  shall 

be  holiness; 
And  the  house  of  Jacob  shall  possess  their  possessions. 


THE  PROPHET  OBADIAH  147 

18.  And  the  house  of  Jacob  shall  be  afir?. 
And  the  house  of  Joseph  a  flame, 
And  the  house  of  Esau  for  stubble; 

And  they  will  kindle  upon  them  and  devour  them. 
And  there  shall  be  none  remaining  of  the  house  of  Esau; 
For  Jehovah  has  spoken  it. 

19.  And  the  South  country  shall  possess  the  mountain  of 

Esau, 
And  the  plain  the  Philistines; 
And  they  shall  possess  the  fields  of  Ephraim, 
And  the  field  of  Samaria; 
And  Benjamin  shall  possess  Gilead. 

20.  And  the  captives  of  this  army  of  the  children  of  Israel 
Will  possess  of  the  Canaanites  as  far  as  Zarepath, 
And  the  captives  of  Jerusalem  who  are  in  Sepharad 
Shall  possess  the  cities  of  the  South. 

21.  And  Saviours  shall  go  up  on  mount  Zion, 
To  judge  the  mountain  of  Esau. 

And  the  Kingdom  shall  be  Jehovah's. 


148  THE  PROPHET  OBADIAH 


Analysis  and  Annotations 

The  brief  prophecy  of  Obadiah  is  composed  of  two  parts' 
Verses  1-16  concern  Edom  and  its  destruction  and  verses 
17-21  reveal  the  estabUshment  of  the  Kingdom  in  Israel 
and  Israel's  restoration  and  victory.  We  shall  give  brief 
annotations  to  assist  in  the  understanding  of  this  prophecy 
by  making  a  threefold  division: 

1.  Edom's  Humiliation  and  Ruin  (verses  1-9).  2.  Edom's 
Sin  Against  Israel  and  the  Day  of  the  Lord  (verses  10-16). 
3.  The  Kingdom  and  the  Restoration  of  Israel  (verses  17-21). 

1.  Edom's  Humiliation  and  Ruin:  Verses  1-9.  In  order 
to  understand  Obadiah's  prophecy,  Edom's  origin  and  his- 
tory must  be  taken  into  consideration.  The  Edomites  were 
the  oflFspring  of  Esau.  Of  him  it  was  said  that  Esau  the 
Elder  should  serve  Jacob  the  younger.  The  character  of 
Esau  was  soon  manifested  and  his  offspring  soon  became 
powerful.  In  Genesis  xxxvi  we  read  of  the  generations  of 
Esau,  who  is  Edom;  there  the  dukes,  the  national  chiefs, 
are  prominently  mentioned.  Long  before  Israel  had  kings, 
Edom  had  such  rulers,  "And  these  are  the  kings  that  reigned 
in  the  land  of  Edom  before  there  reigned  any  king  over  the 
children  of  Israel"  (Gen.  xxxvi  :31).  In  Exodus  xv  we  read 
of  the  dukes  in  Edom  being  amazed  and  in  Numbers  xxi 
of  the  King  of  Edom.  His  outrageous  behavior  towards 
the  kin  of  Edom  is  recorded  in  Numbers  xx:14-21.  Though 
the  children  of  Israel  promised  not  to  drink  the  waters  in 
the  territory  of  Edom,  or  take  their  fruit  without  paying 
for  it,  Edom  refused  to  give  Israel  passage;  while  Israel 
turned  meekly  away  from  Edom.  Thus  Edom  branded 
itself  as  the  enemy  of  the  people  of  God.  They  had  an  un- 
dying hatred  against  the  children  of  Israel,  the  sons  of  Jacob. 
They  had  an  envious  dislike  of  the  people  of  God.  Later  it 
was  attacked  by  Saul  and  conquered  for  David  by  Joab 
(2  Sam.  viii).  During  the  reign  of  Jehoram  (or  Joram)  they 
revolted  and  gained  independence. 

When  Judah  and  Israel  began  to  decline  Edom  became 


THE  PROPHET  OBADIAH  149 

more  and  more  arrogant  and  rejoiced  in  the  evil  which  came 
upon  the  people  of  God.  Their  dwelling  place  was  the  former 
possession  of  the  Horim,  a  race  which  lived  in  caves  in  the 
mountainous  region,  much  like  the  prehistoric  cave  dwellers 
on  the  North  American  continent.  Edom  possessed  then 
the  so-called  troglodyte  dwelling  places  cut  into  the  cliffs 
of  sandstone;  these  rocky  habitations  were  suited  to  their 
warlike  character  and  gave  them  the  shelter  they  needed. 
Hence  they  are  mentioned  in  verse  3  as  "dwelling  in  the 
clefts  of  the  rock."  The  ruins  of  Petra  still  bear  witness  to 
its  former  grandeur.  The  wickedness  of  Edom  continued 
and  when  the  Chaldeans  came  to  destroy  Jersualem  they 
also  seemed  to  have  shown  their  hatred.  We  read  in  Psalm 
cxxxvii:?,  "Remember,  O  Lord,  the  children  of  Edom  in  the 
day  of  Jerusalem,  who  said  raze  it,  raze  it,  even  to  the  foun- 
dation thereof."  They  were  also  in  evidence  during  the 
Maccabean  period  and  later  in  the  person  of  Herod  the 
Great,  an  Edomite,  reigned  in  Jerusalem.  The  judgment 
pronounced  upon  Idumea,  their  dwelling  place,  has  foimd 
a  startling  fulfillment. 

But  this  does  not  end  the  story  of  Edom;  there  will  be 
a  future  revival  of  Edom  and  an  ultimate  history.  This 
will  be  at  the  close  of  the  age,  when  the  Lord  regathers  all 
Israel  and  Judah  and  ten  tribes  will  be  reimited,  then  and 
before  Edom  will  appear  once  more  in  prominence.  No  one 
knows  where  and  what  Edom  is  today.  One  might  almost 
surmise  that  the  Turk  must  have  some  connection  with 
Edom  in  his  horrible  hatred  and  outrages  against  the 
Armenians,  who,  as  it  is  claimed  by  some,  may  contain 
remnants  of  the  ten  tribes.  But  all  this  is  mere  speculation. 
When  God's  time  comes  the  Edomite  will  be  known  and 
play  his  final  role.  Once  more  they  will  manifest  their 
national,  undying  hatred  against  the  sons  of  Jacob,  but 
Israel  victorious  will  lay  their  hand  on  Edom  (Isa.  xi:14). 

We  read  of  this  future  judgment  upon  the  country  of 
Edom,  Idumea,  in  Isaiah  xxxiv:6: 

"And  all  the  host  of  heaven  shall  be  dissolved,  and  the 
heavens  shall  be  rolled  together  as  a  scroll,  and  all  their 


150  THE  PROPHET  OBADIAH 

hosts  shall  fall  down,  as  the  leaf  falleth  off  from  the  vine, 
and  as  a  falling  fig  from  the  fig  tree.  For  my  sword  shall 
be  bathed  in  heaven;  behold  it  shall  come  down  upon 
Idumea,  and  upon  the  people  of  my  curse,  to  judgment." 
It  is  unfulfilled  to  the  present  time,  but  it  will  be  fulfilled 
when  "the  Lord  hath  a  sacrifice  in  Bozrah,  and  a  great 
slaughter  in  the  land  of  Idumea"  (verse  6),  that  is,  in  the 
future  day  of  the  Lord.  As  the  context  shows  in  Isaiah 
xxxiv:8,  it  will  be  that  day,  "For  it  is  the  day  of  the  Lord's 
vengeance,  and  the  year  of  recompense  for  the  controversy 
of  Zion."  Then  comes  the  utter  desolation  of  Edom  (Isa. 
xxxiv:9-17;  see  also  Ezek.  xxv:12-14,  xxxv;  Isa.  bciii:3  and 
Lam.  iv:21-22).  While  Obadiah's  prophecy  has  been  par- 
tially fulfilled,  it  awaits  its  final  accomplishment  in  the  day 
of  the  Lord. 

The  Prophecy  begins  with  the  announcement  that  tid- 
ings had  come  from  the  Lord  which  was  heard  by  the  Prophet 
and  by  the  people;  an  ambassador  is  sent  forth  among 
the  nations  to  summon  them  to  go  up  in  battle  against 
Edom.  The  hour  for  Edom's  overthrow  has  come.  The 
Lord  had  made  them  small  among  the  nations.  It  was 
pride  which  brought  them  low  so  that  they  would  be  greatly 
despised.  As  the  dwellers  in  the  rocks  they  thought  them- 
selves secure  and  boasted  of  it  by  saying,  "Who  will  bring 
me  down  to  the  ground?"  But  the  humiliation  of  Edom 
had  been  decreed  by  the  Lord  and  no  power  could  arrest 
its  execution.  Their  nests  were  high  as  the  eagles,  yea, 
even  so  high  that  their  habitations  seemed  to  be  among 
the  stars,  yet  the  Lord  would  bring  them  down.  His  de- 
struction would  be  complete;  the  spoilers  would  not  be 
like  the  thieves,  who  steal  till  they  have  enough;  or  like  the 
grape-gatherers  who  leave  something  behind.  There  would 
be  a  clean  sweep,  everything  searched  out,  even  the  hidden 
things.  Even  those  in  whom  they  trusted,  with  whom  Edom 
made  a  covenant  would  deceive  them  and  prevail  against 
Edom.  Those  with  whom  they  made  an  alliance  and  gave 
hospitality  would  turn  against  Edom  and  prove  treacher- 
ous, though  they  had  eaten  bread  with  them.    Their  friends 


THE  PROPHET  OBADIAH  151 

of  the  heathen  nations,  whom  they  stirred  up  against  Israel, 
would  forsake  them  completely  and  the  Lord  would  destroy 
the  wise  out  of  Edom  and  understanding  out  of  Mount 
Esau.  Even  the  wise  men  will  not  be  able  to  help  them; 
their  wisdom  and  understanding  will  not  avail.  Teman  is 
mentioned  because  it  was  known  for  its  wise  men;  Eliphaz, 
who  spoke  so  well  to  Job  was  a  Temanite  (Job  iv:l).  And 
the  Prophet  Jeremiah  in  his  testimony  against  Edom  wrote, 
"Is  wisdom  no  more  in  Teman?  Is  counsel  perished  from 
the  prudent?  Is  their  wisdom  vanished?"  (Jer.  xlix:7). 
But  now  their  wise  and  valiant  ones  would  be  cut  off  by 
slaughter.         '^ 

2.  Edom's  Sin  Against  Israel  and  the  Day  of  the  Lord: 
Verses  10-16.  Her  sin  of  violence  against  her  brother 
Jacob  comes  now  in  special  remembrance.  On  account  of 
it  shame  would  cover  them  and  they  would  be  cut  off  for- 
ever. When  Jerusalem  was  in  trouble  and  the  Philistines 
and  Arabs  plundered  the  city  (2  Chron.  xxi:16-17),  they 
stood  on  the  other  side  and  revolted  (2  Chron.  xxi:8-10). 
And  more  than  that,  they  joined  in  plundering  the  city. 
Thus  it  was  afterwards  when  the  Babylonians  came  against 
Jerusalem,  Edom  rejoiced;  they  spoke  proudly.  Perhaps 
what  is  recorded  in  verses  12-14  happened  repeatedly.  They 
stretched  out  their  hands  for  the  possession  of  God's  people. 
They  placed  themselves  at  the  cross-roads  to  cut  off  the 
fugitives  and  delighted  to  deliver  up  into  the  hands  of  their 
enemies  the  remnant  which  was  left. 

;  All  this  will  be  repeated  once  more,  when  another  great 
prophecy  will  be  fulfilled  and  Jerusalem  is  once  more  sur- 
rounded by  hostile  nations  (Zech.  xiv:l-5).  Not  a  few 
superficial  Bible  students  thought  when  Jerusalem  was 
captured  during  the  war,  and  all  looked  bright  for  political 
Zionism,  that  the  promises  were  now  being  fulfilled.  There 
is  coming  another  siege  of  Jerusalem,  preceding  the  glorious 
appearing  of  the  King  of  Israel,  our  Lord.  That  siege  is 
prophetically  described  by  Zechariah.  Among  those  na- 
tions will  be  found  Edom  once  more.  Once  more  they  will 
manifest  their  malice  and  hatred  against  Jerusalem. 


152  THE  PROPHET  OBADIAH 

Then,  to  show  the  link  of  connection  between  the  future 
and  the  past,  the  Prophet  announces  the  Day  of  the  Lord. 
"For  near  is  the  day  of  Jehovah  upon  all  nations.'^  This 
day  has  not  yet  been.  There  have  been  judgments  upon 
nations  like  Egypt,  Babylon  and  others,  nations  which 
were  nations  of  power  and  culture,  which  have  fallen  under 
the  dealings  of  a  righteous  God;  these  judgments  of  the 
past  did  not  bring  that  day  which  Obadiah  announced,  of 
which  Joel  after  him  so  fully  speaks.  The  Day  of  the  Lord 
upon  all  nations  is  future.  When  it  comes  it  will  mean 
judgment  for  all  nations,  including  Edom,  Moab  and  others 
named  in  the  Scriptures  of  Truth;  and  that  day  will  be 
immediately  followed  by  an  age  of  blessing  and  glory  such 
as  the  earth  and  the  race  had  never  known  before.  It  will 
bring  divine  retribution.  "As  thou  hast  done  will  they  do 
unto  thee."  The  nations  of  the  earth  will  have  to  drink  of 
the  cup  of  His  fury  and  wrath. 

3.  'nie  Kingdom  and  the  Restoration  of  Israel:  Verses 
17-6,  21.  The  final  section  of  Obadiah's  brief  prophecy 
concerns  the  kingdom,  the  victory  over  the  enemies  and 
the  restoration  of  His  people.  Mount  Zion  will  come  into 
its  own;  there  will  be  deliverance  and  there  shall  be  holiness. 
What  God  had  promised  to  the  remnant  of  His  people  will 
be  accomplished,  and  they  will  be  a  holy  people  and  then 
hold  their  possessions,  all  that  the  Lord  in  His  infinite 
grace  had  promised  unto  them.  The  house  of  Esau  will  be 
consumed,  so  that  none  shall  be  remaining  of  Esau,  while 
Israel  will  occupy  Edom's  territory. 

The  Saviours  mentioned  in  the  last  verse  of  this  prophecy 
(or  deliverers)  must  mean  the  chosen  instruments  which  go 
forth  to  teach  all  nations  and  make  known  the  glory  of  the 
King  in  their  midst.   For  "the  Kingdom  shall  be  the  Lord's." 


JONAH 


The  Prophet  Jonah 

INTRODUCTION 

The  question  as  to  the  reality  of  the  person  of  Jonah  is  answered  by 
2  Kings  xiv:25.  In  this  passage  we  find  him  mentioned  as  the  Prophet 
who  prophesied  during  the  reign  of  Jeroboam  II.  His  name  means 
"dove,"  and  his  father's  name  Amittai  means  "the  Truth  of  the  Lord." 
He  was  from  "Gath-Hepher" — the  winepress  of  the  well  is  the  meaning 
of  these  two  words.  Thus  Jonah  also  belongs  to  the  earlier  Prophets 
and  the  book  bearing  his  name,  written  by  himself,  occupies  the  right 
place  in  the  Old  Testament.  A  Jewish  tradition  states  that  Jonah  was 
the  son  of  the  widow  at  Zarephath,  whom  Elijah  raised  to  life;  but  this 
is  only  an  invention  with  no  evidence  whatever. 

THE  BOOK  AND  EXPERIENCE  OF  JONAH 

The  Book  of  Jonah  is  of  a  different  nature  from  the  books  of  the  other 
Minor  Prophets;  it  is  more  like  the  history  of  Elijah  and  Elisha,  these 
two  great  Prophets  and  their  personal  experiences  and  activities  as 
reported  in  the  historical  books.  The  book  of  Jonah  has  no  direct 
prophecies  in  it,  yet  the  experience  it  records  is  a  great  prophecy. 

We  do  not  give  the  contents  of  the  book  in  this  introduction,  but  shall 
follow  all  in  the  annotations.  As  is  well  known,  the  miraculous  history 
of  the  book  of  Jonah  has  been  widely  attacked  by  infidelity.  When 
the  Old  Testament  was  translated  into  the  Greek  (the  Septuagint) 
heathen  philosophers  and  other  writers  ridiculed  it  and  made  sport  with 
the  book.  Their  objections  and  ridicule  are  reproduced  in  the  school 
of  the  destructive  criticism.  We  hear  that  men  who  boast  of  great 
scholarship  declare  that  Jonah  never  lived,  that  the  story  of  the  book  of 
Jonah  is  an  imagination  of  some  great  literary  genius.  Says  that  arch- 
critic.  Canon  F.  W.  Farrar,  in  the  Expositor's  Bible:  "Of  Jonah  we 
know  nothing  more.  For  it  is  impossible  to  see  in  the  book  of  Jonah 
much  more  than  a  beautiful  and  edifying  story,  which  may  or  may  not 
rest  on  some  surviving  legends."  But  as  some  one  has  said,  it  requires 
less  faith  to  credit  this  simple  excerpt  from  Jonah's  history  than  to 
believe  the  numerous  hypotheses  that  have  been  invented  to  deprive  it 
of  its  supernatural  character.  The  great  majority  of  these  hypotheses 
are  clumsy  and  far-fetched,  doing  violence  to  the  language,  and  doing 
despite  to  the  spirit  of  revelation.  These  infidel  inventions  are  dis- 
tinguished by  tedious  adjustment,  laborious  combinations,  historical 
conjecture  and  critical  jugglery. 

Some  critics  who  do  not  want  to  reject  altogether  the  story  of  Jonah, 
suppose    that    it    may    have    had    some    historical    basis,    though    in 


156  THE  PROPHET  JONAH 

the  form  we  have  it  today  is  fanciful  and  mythical.  Another  critic 
regards  it  as  a  dream  Jonah  had  in  the  ship.  Still  another  critic  view.s 
the  book  as  an  historical  allegory,  descriptive  of  the  fate  of  Manasseh, 
and  Josiah  his  grandson.  AVhat  M'ild  fancy  this  critic  indulged  in  may 
be  seen  from  the  fact  that  he  compared  the  ship  to  the  Jewish  monarchy, 
while  the  casting  away  of  Jonah  symbolized  the  temporary  captivity 
of  Manasseh! 

Many  critics  treat  it  as  an  allegory  based  upon  the  Phoenician  myth 
of  Hercules  and  the  sea-monster.  To  quote  a  few  more,  simply  to 
show  what  foolish  things  the  darkened  mind  of  man,  who  thinks  he  has 
attained  scholarship,  can  invent  in  order  to  disprove  the  Truth  of  God,- 
we  mention  the  theory  that  when  Jonah  was  thrown  into  the  sea  he 
was  picked  up  by  a  ship  having  for  a  figurehead  the  head  of  a  great 
fish.  Another  one  says  that  probably  Jonah  took  refuge  in  the  interior 
of  a  dead  whale  which  was  floating  about  near  the  spot  he  w-as  cast 
overboard. 

The  great  majority  of  the  critics  today  deny  the  historicity  of  the 
book  of  Jonah  and  claim  that  its  material  has  been  derived  from 
popular  legends,  that  it  is  fiction  with  a  moral  design.  The  moral 
lessons  and  its  religious  meaning  have  even  a  wider  range  than  these 
hypotheses.     The  theories  do  not  merit  a  special  refutation. 

IS  IT  HISTORY  OF  MYTH  ? 

There  is  nothing  in  the  account  which  would  justify  any  critic  to 
charge  it  with  being  allegory.  It  is  cast  in  the  form  of  a  narrative  and 
has  all  the  literary  characteristics  of  a  personal  experience.  The  sole 
reason  why  the  critics  have  classed  it  with  myths  and  deny  its  authen- 
ticity is  the  miraculous  element  in  the  book.  Any  one  who  believes 
in  an  omnipotent  God,  a  God  who  does  wondrous  things,  will  have  no 
diflSculty  whatever  in  accepting  this  book  as  a  true  history.  We  might 
also  add  that  all  the  earlier  Jewish  sources  confirm  the  historicity  and 
literalness  of  the  book  of  Jonah.  Furthermore,  the  book  is  very  simple 
and  pure  Hebrew. 

THE  HIGHEST  EVIDENCE 

The  highest  authority  that  Jonah  lived,  and  had  the  experience 
recorded  in  this  account  is  the  Lord  Jesus  Christ.  The  words  which 
He  spoke,  who  is  the  Truth,  are  plain  and  unimpeachable.  There  can 
be  no  secondary  meaning;  "For  as  Jonah  was  three  days  and  three 
nights  in  the  whale's  belly,  so  shall  the  Son  of  Man  be  three  days  and 
three  nights  in  the  heart  of  tlie  earth.  The  men  of  Nineveh  shall  rise 
in  judgment  with  this  generation,  and  shall  condemn  it,  because  they 
repented  at  the  preaching  of  Jonah,  and  behold,  a  greater  than  Jonah 
is   here"    (Matthew   xii:40-41).     Our   Lord   tells   us   that   there   was   a 


THE  PROPHET  JONAH  157 

Prophet  by  the  name  of  Jonah  and  that  he  had  the  experience  related 
in  the  book  which  bears  his  name.  To  deny  this  is  paramount  with 
denying  the  knowledge  and  the  truthfulness  of  the  Son  of  God.  This 
is  exactly  what  sneering  critics  do.  They  have  even  gone  so  far  as  to 
say  that  if  our  ever  blessed  Lord  knew  better  than  He  spoke.  He  acted 
thus  for  expediency's  sake,  so  as  not  to  clash  with  the  current  opinions 
among  His  contemporaries.  Others  boldly  say  that  He  did  not  know, 
for  He  had  not  access  to  the  sources  which  are  at  our  command  today. 
In  other  words  the  destructive  critic  claims  to  have  more  knowledge 
than  the  Lord  Jesus  Christ  possessed  in  His  days  on  earth. 

Professor  A.  C.  Zenos  (in  the  Standard  Bible  Dictionary)  says:  "The 
New  Testament  does  not  commit  Jesus  Christ  or  its  own  authors  to 
one  or  the  other  of  the  contending  theories."  This  is  a  poor  statement. 
The  Lord  Jesus  did  commit  Himself  fully  to  the  historicity  of  Jonah. 
"The  New  Century  Bible,"  a  destructive  work,  makes  the  following 
declaration:  "We  are  not  to  conclude  that  the  literal  validity  of  the 
history  of  Jonah  is  established  by  this  reference" — that  is,  the  words 
of  our  Lord  in  Matthew  xii:40.  But  the  man  who  wrote  this  overlooked 
the  fact  that  the  Lord  in  all  His  allusions  to  the  Old  Testament  events 
always  speaks  of  them  as  actual,  literal  events,  and,  therefore,  estab- 
lishes their  literal  validity.  For  instance,  "As  Moses  lifted  up  the 
serpent  in  the  wilderness"  .  .  .  "As  it  was  in  the  days  of  Noah"  .  .  . 
"As  it  was  in  the  days  of  Lot."  Then  in  the  next  verse  in  Matthew's 
Gospel,  the  Lord  speaks  of  the  Queen  of  the  South's  visit  to  Solomon  as 
a  real,  literal  fact.  Why  then  should  He  not  have  spoken  of  the  history 
of  Jonah  as  a  literal  fact.'* 

The  truth  is  that  the  Lord  Jesus  Christ  placed  such  emphasis  upon 
the  book  of  Jonah  because  it  foreshadowed  His  own  experience  as  the 
Redeemer,  and  because  He  knew  of  what  apostate  Christendom  would 
do  with  this  book  and  its  record.  There  is  no  middle  ground  possible; 
either  this  book  of  Jonah  is  true,  relates  the  true  and  miraculous  history 
of  this  Prophet,  or  the  Lord  Jesus  Christ  is  not  the  infallible  Son  of 
God.  His  Person  and  His  Work  stand  and  fall  together  with  the 
authenticity  of  Jonah. 

"Our  Lord  singled  out  this  particular  miracle  about  Jonah,  which  has 
been  thought  of  great  difficulty,  and  aflBxes  to  it  His  own  almighty 
stamp  of  truth.  Can  you  not  receive  the  words  of  the  Lord  Jesus 
Christ  against  all  men  that  ever  were?  The  Lord  Jesus  has  referred  to 
the  fact  that  Jonah  was  swallowed  by  a  great  fish,  call  it  what  you  will — 
I  am  not  going  to  enter  into  a  contest  with  naturalists,  whether  it  was 
a  shark,  or  a  sperm-whale  or  another.  This  is  a  matter  of  very  small 
account.  We  will  leave  these  men  of  science  to  settle  the  kind  (if  they 
can);  but  the  fact  itself,  the  only  one  of  importance  to  us  to  affirm,  is 
that  it  was  a  great  fish  that  swallowed  and  afterwards  yielded  up  the 
Prophet  alive.  This  is  all  one  need  to  affirm — the  literal  truth  of  the 
fact  alleged.     There  is  no  need  to  imagine  that  a  fish  was  created  for 


158  THE  PROPHET  JONAH 

that  purpose.  There  are  many  fishes  quite  capable  of  swallowing  a 
man  whole.  But  the  fact  is  not  only  affirmed  in  the  Old  Testament, 
but  reaffirmed  by  our  Lord  Himself  and  applied  to  Himself.  Any  man 
who  disputes  this  must  give  an  account  before  the  judgment  seat  of 
Christ"  (W.  Kelly). 

THE  TYPICAL-PROPHETIC  MEANING  OF  JONAH 

The  typical-prophetic  meaning  of  the  story  of  Jonah  is  authorized  by 
the  words  of  the  Son  of  God.  His  experience  typifies  the  death,  the 
burial  and  the  resurrection  of  our  Lord,  as  well  as  the  Gospel  message 
which  goes  forth  to  the  Gentiles.  Furthermore,  Jonah's  experience  is 
prophetic  also  of  the  entire  nation.  The  annotations  will  enter  more 
fully  into  these  interesting  and  important  foreshadowings. 

THE  DIVISION  OF  THE  BOOK 

The  division  of  the  book  is  very  simple.  We  maintain  the  chapter 
division  as  made  in  the  authorized  version. 

Chapter  i  gives  the  record  of  Jonah's  commission,  his  disobedience 
and  the  consequences.  Chapter  ii  contains  his  prayer  and  his  de- 
liverance. Chapter  iii  has  the  account  of  his  obedience  in  preaching 
to  Nineveh.  Chapter  iv  contains  the  account  of  Jonah's  discontent 
and  correction. 


THE  PROPHET  JONAH  159 


Analysis  and  Annotations 

CHAPTER  I 

THE  COMMISSION  OF  THE  PROPHET:    HIS  DISOBEDIENCE 

AND  THE  CONSEQUENCES 

1.  The  Commission.      1-2. 

2.  The  Disobedience.     5. 

3.  The  Consequences.     4-17. 

1.  The  Commission:  Verses  1-2.  The  record  begins 
with  the  same  word  with  which  all  historical  books  in  the 
Bible  begin,  like  Joshua,  Judges,  Ruth,  Samuel,  etc.  The 
commission  given  to  Jonah  was  to  go  to  Nineveh,  that  great 
city,  and  to  cry  against  it  on  account  of  its  wickedness. 

Nineveh  was  the  gTeat  capital  of  the  Assyrian  nation ;  it  is 
mentioned  for  the  first  time  in  Genesis  x:ll.  Its  great  size 
is  mentioned  in  Chapter  iii:3,  where  we  read  it  was  "three 
day's  journey."  Ancient  Greek  and  Roman  writers  state 
that  it  was  the  largest  city  in  the  world  in  that  day.  All 
these  statements  of  its  enormous  size  have  been  verified  by 
modern  excavations.  The  Word  of  the  Lord  came  to  Jonah 
to  visit  this  city  and  deliver  the  message.  Seven  times  the 
phrase  "the  Word  of  the  Lord  came  to  Jonah"  is  used  in 
this  book. 

2.  The  Disobedience:  Verse  3.  Jonah  rose  up  at  once, 
but  instead  of  going  to  the  east  towards  Nineveh  he  fled  in 
the  other  direction.  Tarshish  in  Spain  was  his  goal.  It  is 
also  stated  that  he  fled  from  the  presence  of  the  Lord.  This 
cannot  possibly  mean  that  he  fled  from  the  presence  of  Him 
whom  he  knew  as  the  omnipresent  One.  The  Psalm  of 
David  which  speaks  of  this  expressly  was  then  in  the  pos- 
session of  Israel,  and  Jonah  must  have  known  it:  "Whither 
shall  I  go  from  Thy  Spirit.'  Or  M'hither  shall  I  flee  from 
Thy  presence?  If  I  ascend  up  into  heaven.  Thou  art  there: 
if  I  make  my  bed  in  sheol,  behold,  Thou  art  there.     If  I 


160  THE  PROPHET  JONAH 

lake  the  wings  of  the  morning,  and  dwell  in  the  uttermost 
parts  of  the  sea;  even  there  shall  Thy  hand  lead  me,  and 
Thy  right  hand  shall  hold  me"  (Psalm  cxxxix:7-10).  He  did 
not  flee  from  the  presence  of  the  Lord  in  the  sense  of  escap- 
ing His  knowledge  and  authority.  It  means  that  he  left  the 
land  of  Israel  where  Jehovah  dwelt;  he  fled  from  the 
service-commission  he  had  received. 

If  we  look  for  a  motive  of  this  disobedient  prophet  we  find 
it  given  in  the  book  itself.  In  chapter  iv:2  we  read,  "There- 
fore I  fled  before  unto  Tarshish,  for  I  knew  that  Thou  art  a 
gracious  God,  and  merciful,  and  slow  to  anger,  and  of  great 
kindness,  and  repentest  Thee  of  evil."  But  why  should  he 
fear  that  God  might  be  merciful  to  Nineveh  and  save  the 
city?  It  was  undoubtedly  a  national  spirit  which  possessed 
the  prophet.  It  has  been  suggested  that  the  prophet  knew 
that  the  Assyrian  v/ould  be  used  by  the  Lord  as  the  in- 
strument to  punish  Israel  and  that  he  thought  if  Nineveh 
would  peri.sh  the  people  Israel  might  be  saved.  Inasmuch 
as  God  might  show  mercy  to  Assyria,  Assyria  would  then  be 
used  as  the  rod  upon  Israel,  and  for  this  reason  he  was  dis- 
obedient to  the  commission.  But  the  direct  prophecy  that 
the  Assyrian  would  be  the  staff  in  the  hand  of  the  Lord  to 
bring  judgment  upon  Israel  was  made  through  Isaiah 
(chapter  x),  and  that  revelation  had  not  yet  been  given,  for 
Jonah  lived  before  the  Prophet  Isaiah.  It  was  rather  the 
fear  Jonah  had  as  a  Jew  that  the  conversion  of  the  Gentiles 
might  rob  his  nation  of  the  distinction  of  being  the  nation  of 
election,  to  whom  Jehovah  had  revealed  Himself  exclusively. 
He  therefore  went  to  Joppa  where  he  engaged  passage  on  a 
ship  which  was  to  bring  him  to  Tarshish,  which  he  never 
reached.  It  was  at  Joppa  where  centuries  later  another 
Jew,  who  was  also  jealous  for  his  nation,  had  a  vision  which 
made  it  clear  that  the  Gospel  should  be  preached  to  the 
Gentiles.     That  Jew  was  Peter  (Acts  x). 

3.  The  Consequences:  Verses  4-17.  No  sooner  had  the 
ship  set  sail  but  a  terrible  tempest  arose,  sent  by  the  Lord. 
The  danger  of  shipwreck  was  imminent.  The  heathen 
mariners  became  terrified  and  besides  crying  each  one  to  their 


THE  PROPHET  JONAH  161 

gods,  they  tlirew  the  wares  overboard  to  lighten  the  ship, 
so  that  it  might  weather  the  storm.  But  we  do  not  read 
anything  about  Jonah  calling  on  his  God.  Was  it  an  evil 
conscience  which  led  him  to  seek  sleep  in  the  sides  of  the 
ship?  Or  did  he  seek  sleep  because  he  was  in  despair.''  Or 
was  his  action  produced  by  the  calmness  of  faith,  that  he 
knew  himself  in  the  hands  of  the  Lord?  Perhaps  his  action 
shows  more  than  anything  indifference  and  an  astonishing 
self-security. 

The  shipmaster  aroused  him  from  his  sleep,  asking  him 
why  he  slept  and  demanded  that  he  call  upon  his  God.  The 
lot  is  cast  and  it  fell  upon  Jonah.  He  might  have  confessed 
before  but  he  waited  as  long  as  he  could.  The  questions 
they  asked  him  he  answers  readily.  He  confesses  that  he  is 
a  Hebrew,  tliat  he  fears  the  Lord,  the  God  of  heaven,  the 
creator  of  sea  and  land.  His  confession  filled  them  with  fear; 
they  also  knew  that  he  had  been  disobedient  for  he  told 
them  about  it.  It  was  a  noble  confession  and  shows  that 
though  he  had  fled  from  the  presence  of  the  Lord  that  his 
heart  still  clung  to  Him.  He  answered  the  question,  what 
shall  we  do  unto  thee,  that  the  sea  may  be  calm  unto  us? 
by  pronouncing  his  own  sentence.  "Take  me  up,  and  cast 
me  forth  into  the  sea;  .so  shall  the  sea  be  calm  unto  you; 
for  I  know  that  for  my  sake  this  great  tempest  is  upon  you." 
Again  we  must  say  these  are  noble  words.  He  is  ready  to 
sacrifice  himself  and  trusts  the  Lord  and  His  mercy.  After 
the  mariners  made  an  unsuccessful  attempt  to  row  the  ship 
to  land,  and  calling  upon  the  Lord  not  to  lay  upon  them  in- 
nocent blood,  they  cast  Jonah  into  the  raging  sea,  and  the 
sea  became  calm.  As  a  result  the  heathen  sailors  feared 
Jehovah  exceedingly,  offering  a  sacrifice  unto  Him  and 
making  vows,  while  the  Lord  prepared  a  great  fish  to  swallow 
up  Jonah,  in  whose  belly  Jonah  remained  three  days  and 
three  nights.  Some  have  stated  that  the  Lord  created  a 
special  sea-monster  for  this  purpose,  but  the  HebreM^  word 
does  not  mean  "create"  it  means  "appoint."  It  certainly 
v.'-as  not  a  whale,  for  whales  rarely  ever  are  seen  in  the 
Mediterranean  sea,  nor  can  a  whale  swallow  a  human  being 


lee  TEE  PROPHET  JONAH 

on  account  of  the  narrowness  of  its  throat.  It  was  probably 
a  species  of  sea-monster  frequently  found  in  that  sea  and 
known  by  the  scientific  name  squalus  carcharias,  which  can 
easily  swallow  a  human  being  whole.  But  the  miracle  was 
not  that  such  a  fish  came  up  from  the  depths  of  the  sea  and 
swallowed  the  prophet,  but  that  Jonah  was  miraculously 
preserved  in  the  fish. 

THE  TYPICAL  APPLICATION 

1.  Jonah  is  a  type  of  the  Lord  Jesus  Christ.  As  already 
pointed  out  in  the  introduction  the  words  of  our  Lord 
sanction  this  application.  But  as  He  said  when  He  spoke 
of  Solomon  "a  greater  than  Solomon  is  here,"  so  He  also 
said  "a  greater  than  Jonah  is  here." 

We  point  out  a  few  of  the  applications  and  contrasts. 
Jonah  was  sent  with  a  message  of  judgment;  the  Son  of 
God  came  with  the  message  of  love  and  salvation.  "For 
God  sent  not  His  Son  into  the  world  to  condemn  the  world, 
but  that  the  world  through  Him  might  be  saved"  (John 
iii:17). 

Jonah  was  disobedient,  acting  in  self-will,  fleeing  from  the 
presence  of  the  Lord.  The  Son  of  God  was  obedient;  He 
never  did  His  own  will  but  the  will  of  Him  that  sent  Him. 
The  words  He  spoke  were  not  His  own.  "The  word  which 
ye  hear  is  not  mine,  but  the  Father's  who  sent  me."  He 
always  had  the  Father  set  before  Himself  and  was  unin- 
terruptedly in  His  presence. 

Jonah,  indifferent  and  self-secure,  was  fast  asleep  in  the 
ship  while  the  storm  raged  and  the  ship  was  in  danger  of 
going  down.  The  Lord  Jesus  was  asleep  in  the  ship  on 
Galilee,  and  though  the  ship  was  filling  with  water  He  was 
undisturbed,  knowing  that  He  was  safe.  He  did  what 
Jonah  did  not  and  could  not  do.  He  rebuked  His  fearful 
disciples  and  rebuked  the  wind  and  the  waves;  the  storm 
was  suddenly  hushed. 

Jonah  bore  a  faithful  witness;  but  how  much  greater  is 
His  witness.     He  is  called  "the  faithful  Witness"  (Rev.  i). 

Jonah  sacrificed  himself  in  order  to  save  those  who  were 


THE  PROPHET  JONAH  168 

about  to  perish.  But  how  much  greater  His  sacrifice! 
Jonah's  fate  came  upon  him  on  account  of  his  sin  and  dis- 
obedience. The  Lord  Jesus  Christ  did  not  suffer  for  His  sins, 
for  He  had  none,  being  the  Holy,  the  Sinless  One.  He  died 
exclusively  for  others  and  died  for  the  ungodly.  But  did 
Jonah  actually  die.''  Did  death  fasten  upon  him?  Was  his 
body  miraculously  preserved  so  that  it  did  not  see  corruption? 
Was  it  a  literal  resurrection  when  the  fish  vomited  him  out? 
Jonah  did  not  die  physically.  But  his  experience  typifies  the 
death  and  the  burial  of  Christ,  and  also  His  physical  resur- 
rection. How  could  Jonah  have  prayed  and  cried  to  the 
Lord  out  of  the  belly  of  the  fish  if  his  physical  life  had 
ceased?  It  was  a  miracle,  however,  that  Jonah  was  kept 
alive. 

The  three  days  and  three  nights  have  troubled  a  good  many 
expositors.  Not  a  few  teach  that  in  order  to  bring  together 
the  three  days  and  three  nights  during  which  our  Lord  was 
in  the  grave,  He  must  have  died  either  on  Wednesday  or 
Thursday.  The  three  days  and  three  nights  must  be  in- 
terpreted according  to  Hebrew  usage.  In  Luke  xxiv:21  we 
read  that  the  two  who  met  the  risen  Lord  said,  "and  beside 
all  this,  today  is  the  third  day  since  these  things  were  done." 
That  was  on  the  first  day  of  the  week.  Reckoning  back, 
Saturday  would  be  the  second  day  and  Friday  the  first  day, 
the  day  on  which  Christ  died. 

2.  Jonah  is  a  type  of  the  Jewish  Nation.  In  the  Jewish 
synagogical  ritual  the  Book  of  Jonah  is  read  on  the  Day  of 
Atonement.  The  writer  is  indebted  to  an  old  orthodox  Jew 
for  the  information  why  this  story  is  read  on  their  great  day 
of  fasting  and  prayer.  He  said,  "We  are  the  Jonah."  Like 
Jonah  the  nation  was  called  to  bear  witness  to  the  Gentiles. 
And  as  Jonah  did  not  want  the  knowledge  of  Jehovah  to  go 
to  the  G«ntiles,  so  the  Jews  filled  with  national  pride  of  being 
the  elect  nation  opposed  God's  purposes.  (See  Acts  xiii -.Q-VZ-, 
44-52;   xiv -.19-20;   xvii:5-9;   xviii:12,  etc.) 

Disobedient  as  Jonah,  the  nation  left  the  presence  of  the 
Lord.  Jonah  engaged  passage  on  a  merchant-ship,  and  the 
Jew  became  a  trafficker.     Like  as  it  was  with  Jonah,  storm 


164  THE  PROPHET  JONAH 

and  disaster  came  upon  the  nation  after  their  great  act  of 
disobedience,  when  they  rejected  ('hrist,  and  opposed  His 
purposes.  Like  Jonah,  in  the  midst  of  all  their  troubles 
they  did  not  deny,  nor  deny  now,  their  nationality,  their 
faith  in  God;  they  also  confess  in  some  of  their  prayers,  at 
least  the  orthodox  Jews,  why  it  is  that  they  are  in  trouble, 
that  they  have  sinned  and  turned  away  from  the  Lord. 

Jonah  was  cast  overboard  into  the  sea.  The  sea  rep- 
resents the  nations;  that  is  w'here  the  Jews  were  cast.  As 
a  result  of  the  casting  away  of  Jonah  the  heathen  sailors 
turned  to  the  Lord  and  sacrificed  unto  Him.  In  Romans 
xi:ll  we  read,  "through  their  fall  (the  Jews)  salvation  came 
to  the  Gentiles  to  provoke  them  to  jealousy."  The  belly  of 
the  fish  represents  the  grave  of  the  Jews  among  the  nations. 
They  became  nationally  and  spiritually  dead.  But  as  the 
fish  did  not  digest  Jonah,  so  the  nations  have  not  digested 
the  Jew.  They  remain  unassimilated,  just  as  Balaam  pre- 
dicted, "This  nation  shall  dwell  alone  and  not  be  reckoned 
among  the  nations."  The  national  preservation  of  Israel  is 
one  of  the  great  miracles  of  history,  just  as  the  preservation 
of  Jonah  in  the  belly  of  the  fish  was  a  miracle. 

CHAPTER  U 
JONAH'S  PRAYER  AND  DELIVERANCE 

1.  The  Prayer.     1-9. 

2.  The  Deliverance.     10. 

1.  The  Prayer:  Verses  1-9.  Some  expositors  have  called 
attention  to  the  fact  that  the  prayer  is  not  one  offered  up 
for  deliverance,  but  it  is  a  thanksgiving  for  the  accomplished 
deliverance.  But  this  is  answered  by  the  opening  verse  of 
this  chapter,  in  which  we  are  told  that  he  prayed  unto  the 
Lord  his  God  out  of  the  fish's  belly.  When  he  found  that  he 
had  escaped  the  death  he  anticipated  and  that  the  power  of 
God  kept  him  alive,  he  realized  that  the  Lord  his  God  would 
also  deliver  him;  in  faith  he  praised  Jehovah  for  the  coming 
deliverance.  His  prayer  is  composed  almost  entirely  of 
sentences  found  in  the  Psalms.     We  give  the  references. 


THE  PROPHET  JONAH  166 

Verse  2  reminds  of  Psalms  xviii:6,  7  and  cxx:l.  The  word 
"hell"  is  the  Hebrew  "sheol,"  the  unknown  region.  See 
also  Psalm  xxx:3.  Verse  3  contains  a  quotation  from 
Psalm  xlii:7,  "All  thy  waves  and  billows  passed  over  me." 
In  connection  with  verse  4  consider  Psalm  xxxi:22.  Verse  5 
is  found  in  Psalm  xviii  :4,  except  the  seaweed  which  crowned 
his  head  as  he  went  into  the  deep;  also  Psalm  lxix:2.  The 
thanksgiving  in  verse  6,  "Yet  hast  Thou  brought  up  my  life 
from  the  pit,  O  Lord,  my  God"  is  closely  allied  to  Psalm 
XXX  :3.  The  first  part  of  verse  7  is  from  Psalm  cxlii:3  (mar- 
ginal reading)  and  cxliii:4.  The  second  part  is  found  in 
Psalm  v:7  and  xviii  :6.  The  eighth  verse  reminds  of  Psalm 
xxxi:6  and  the  ninth  verse  is  to  be  connected  with  Psalm 
xlii:4. 

The  last  utterance  before  the  Lord  commanded  the  fish  is 
a  triumphant  shout,  "Salvation  is  ol  the  Lord,"  a  truth 
which  many  preachers  in  Christendom  do  not  know. 

2.  The  Deliverance:  Verse  10.  The  God  of  creation 
manifested  His  power  over  His  creation  by  impelling  the 
fish  to  release  its  prisoner.  The  place  at  which  the  fish 
vomited  out  Jonah  is  not  mentioned;  it  was  probably  not 
very  far  from  the  seaport  Joppa  where  he  embarked. 

THE  TYPICAL  APPLICATION, 

1.  As  to  the  Lord  Jesus  Christ.  Our  Lord  went  into  the 
jaws  of  death  and  died  the  sinner's  death,  the  substitute  of 
S'inners.  Most  of  the  passages  from  the  Psalms  which  Jonah 
embodied  in  his  prayer  are  prophetic  predictions  of  the 
sufferings  of  Christ.  He  cried  to  God  for  deliverance  and 
was  heard.  (See  Hebrews  v:7.)  The  answer  was  His 
resurrection.  Over  His  blessed  head  passed  the  waves  and 
billows  of  a  Holy  God,  when  as  the  substitute  He  hung  on 
the  cross.  He  knew  more  than  Jonah  could  ever  know  what 
it  meant,  "The  sorrows  of  death  compassed  me,  and  the 
floods  of  ungodly  men  made  me  afraid."  The  Ixix  Psalm  is 
Messianic  and  the  words  Jonah  used,  "I  sink  in  deep  mire 
where  there  is  no  standing;  I  am  come  into  deep  v^^aters, 
where  the  floods  overflow  me,"  tell  us  of  the  deep  sufferings 


166  THE  PROPHET  JONAH 

through  which  He  passed.  While  Jonah's  head  was  wound 
about  with  the  seaweeds  of  the  deep,  our  Lord  bore  the 
crown  of  thorns,  the  emblem  of  the  curse,  upon  His  blessed 
head. 

It  was  on  the  third  day  that  the  fish  vomited  out  Jonah. 
The  third  day  is  marked  in  the  Word  of  God  as  the  day  of 
resurrection.  (See  Genesis  i:ll-13;  Hosea  vi:l-3.)  On  the 
third  day  our  Lord  left  the  grave  behind  and  rose  from  among 
the  dead.  We  quote  a  helpful  paragraph  on  the  question  of 
the  three  days  and  nights:  "So  our  Lord  Jesus,  though  by 
Jewish  reckoning  three  days  and  three  nights  in  the  grave, 
literally  lay  there  but  the  whole  of  Saturday,  the  Sabbath, 
with  the  part  of  Friday  not  yet  closed,  and  before  the  dawn  of 
Sunday.  For  we  must  always  remember  in  these  questions 
the  Jews'  method  of  reckoning.  Part  of  a  day  regularly 
counted  for  the  twenty -four  hours.  The  evening  and  the 
morning,  or  any  part,  counted  as  a  whole  day.  But  the 
Lord,  as  we  know,  was  crucified  in  the  afternoon  on  Friday; 
His  body  lay  all  the  Sabbath  day  in  the  grave;  and  He  arose 
early  on  the  Sunday  morning.  That  space  was  counted 
three  days  and  three  nights,  according  to  sanctioned  Biblical 
reckoning,  which  no  man  who  bows  to  Scripture  would 
contest.  This  was  asserted  among  the  Jews,  who,  fertile  as 
they  have  been  in  excuses  for  unbelief,  have  never,  as  far  as 
I  am  aware,  made  difficulties  on  this  score.  The  ignorance 
of  Gentiles  has  exposed  some  of  them  when  unfriendly  to 
cavil  at  the  phrase.  The  Jews  found  not  a  few  stumbling 
blocks,  but  this  is  not  one  of  them;  they  may  know  little 
of  what  is  infinitely  more  momentous;  but  they  know  their 
own  Bible  too  well  to  press  an  objection  which  would  tell 
against  the  Plebrew  Scriptures  quite  as  much  as  the  Greek."* 

2.  As  to  the  Nation.  The  prayer  for  deliverance  and 
Jonah's  deliverance  by  the  power  of  God  foreshadows  the 
coming  experience  of  the  remnant  of  Israel.  There  is  coming 
the  time  of  Jacob's  trouble  in  the  closing  years  of  this  age. 
Then  a  part  of  the  nation  will  call  upon  the  Lord.     Their 


"Kelly  on  Jonah. 


THE  PROPHET  JONAH  167 

prayers  are  also  pre-written  in  the  book  of  Psalms,  and  when 
finally  they  acknowledge  that  "Salvation  is  of  the  Lord," 
and  He  appears  in  His  glory,  to  turn  away  ungodliness  from 
Jacob,  the  Lord  will  bring  them  out  of  their  spiritual  and 
national  death.  He  will  speak  to  the  fish,  the  nations,  and 
they  will  give  up  the  Jews.  Then  comes  the  third  day  of 
their  restoration.     (See  Hosea  vi:l-3.) 

CHAPTER  III 
JONAH  PREACHING  IN  NINEVEH 

1.  The  Repeated  Commission  and  Jonahs  Obedience.     1-4. 

2.  The  Repentance  and  Salvation  of  Nineveh.     4-10. 

1.  The  Repeated  Commission  and  Jonah's  Obedience: 
Verses  1-4.  And  now  after  Jonah's  death  and  life  experience 
the  Word  of  the  Lord  came  unto  Jonah  the  second  time, 
telling  him  to  arise  and  go  the  Nineveh  to  preach  there 
what  the  Lord  would  command  him.  And  now  he  is 
obedient,  Jonah  arrived  in  the  great  city  of  three  days' 
journey,  and  advancing  a  day's  journey  into  it  he  cried  out 
his  message,  "Yet  forty  days,  and  Nineveh  shall  be  over- 
thrown." Following  is  the  objection  of  Higher  Criticism  as 
to  this  statement:  "If  we  were  reading  a  historical  de- 
scription the  narrative  would  be  full  of  difficulties.  A  strange 
prophet  announced  the  impending  destruction  as  he  traveled 
through  the  vast  city  for  one  day,  and  the  huge  population 
immediately  believed  and  repented.  The  king,  who  is  not 
named,  heard,  put  on  sackcloth,  sitting  in  ashes.  If  this 
were  history,  Jonah  did  what  no  prophet,  no  apostle,  what 
Christ  Himself  never  did.  Never  did  a  day's  preaching 
bring  a  vast  strange  city  to  repentance.  But  we  repeat,  it 
is  not  history,  it  is  a  story  with  a  meaning,  an  allegory;  it  is 
the  great  announcement  that  God  cares  for  the  heathen 
world,  and  calls  it  to  repentance,  and  whenever  men  any- 
where repent.  His  compassion  is  kindled  towards  them" 
(New  Century  Bible) .  We  reserve  the  answer  to  the  supposed 
difficulties  in  this  historical  account  for  the  typical  unfolding 
of  this  event. 


168  THE  PROPHET  JONAH 

2.  The  Repentance  and  Salvation  of  Nineveh:  Verses 
4-10.  The  people  of  Nineveh  believed  God.  The  news  that 
a  strange  prophet  had  appeared  with  the  message  of  doom 
must  have  spread  like  wildfire  and  hmidreds  upon  hundreds 
must  have  passed  it  on  so  that  in  a  very  short  time  it  reached 
every  nook  and  corner  of  the  great  city;  it  reached  the  palace 
of  the  king  and  the  prisoners  in  the  dungeon.  That  this  is 
real  history  has  been  confirmed  by  archaeology.  For  just 
about  that  time  Nineveh  was  in  great  trouble  and  facing  a 
crisis,  which  made  them  eager  to  believe  the  message  and 
return  to  God.  They  evidenced  their  faith  by  a  universal 
fast  and  humiliation  before  God..  The  king  laid  aside  his 
royal  robe  and  humiliated  himself  as  every  one  of  his  subjects 
did.  He  issued  a  proclamation  to  abstain  from  food  and 
drink,  in  which  the  dumb  creation  was  included.  What  a 
solemn  time  the  great  city  had,  when  hundreds  and  thousands 
humbled  themselves  and  when  the  lowing  and  groaning  of 
the  domestic  animals  was  heard  throughout  the  city.  The 
people  acknowledged  all  their  wickedness  and  turned  away 
from  their  evil  ways  and  deeds  of  violence,  expressing  the 
hope  of  God's  mercy.  "Who  can  tell  if  God  will  turn  and 
repent,  and  turn  away  from  His  fierce  anger,  that  we  perish 
not."     And  God  answered  and  was  merciful  to  them. 

THE  TYPICAL  APPLICATION 

1.  As  to  the  Lord  Jesus.  Jonah  who  typifies  in  his  ex- 
perience the  death,  burial  and  resurrection  of  our  Lord, 
preached  the  message  as  one  who  had  been  in  a  grave  and 
came  to  life  out  of  that  grave.  In  Luke  xi:29-30,  32,  our 
Lord  makes  the  application:  "For  as  Jonah  was  a  sign  unto 
the  Ninevites,  so  shall  also  the  Son  of  Man  be  to  this  gen- 
eration .  .  .  The  men  of  Nineveh  shall  rise  up  in  the  judg- 
ment with  this  generation,  and  shall  condemn  it,  for  they 
repented  at  the  preaching  of  Jonah,  and,  behold,  a  greater 
than  Jonah  is  here."  Christ  was  not  preached  as  a  Saviour  to 
the  Gentile  world  till  He  had  died  and  risen  from  the  dead. 
The  Greeks  who  inquired  after  Him  (John  xii)  received  no 
answer.     But  the  Lord  spoke  of  Himself  at  that  time  as  the 


THE  PROPHET  JONAH  169 

corn  of  wheat  which  was  to  die  to  bring  forth  the  abundant 
fruit.  Christ  died  for  the  sins  of  His  people  Israel,  "for  that 
nation,"  but  He  also  died  as  a  member  of  the  nation,  from 
which  He  came  according  to  the  flesh,  so  that  He  might 
rise  and  become  the  Saviour  of  the  Gentiles.  Christ  preached 
as  having  died  for  our  sins,  buried  and  risen  on  the  third 
day,  is  the  true  Gospel  and  carries  with  it  the  power  of  God 
in  the  salvation  of  sinners. 

2.  As  to  the  Nation.  The  third  day  is  the  day  of  Israel's 
spiritual  and  national  resurrection.  When  that  day  comes 
converted  Israel  will  be,  according  to  God's  gifts  and  calling, 
a  holy  nation,  a  nation  of  priestly  functions,  a  kingdom  of 
priests.  They  are  then  fit  to  show  forth  the  Lord  and  His 
glory,  and  to  bring  the  message,  not  of  judgment,  but  of 
life  and  glory,  to  the  nations  of  heathendom.  The  statement 
in  the  New  Century  Bible  quoted  above  is  quite  correct  in 
one  particular — that  "Jonah  did  what  no  prophet,  no  apostle, 
what  Christ  Himself  never  did" — that  never  a  day's  preach- 
ing brought  a  vast  strange  city  to  repentance.  And  we 
might  add  that  no  preachmg  today,  during  this  age,  can  ever 
bring  such  results.  The  case  is  unique;  it  never  happened 
again,  that  a  man  who  was  disobedient,  who  turned  against 
the  divine  commission,  became  a  castaway,  was  miraculously 
]>reserved  and  delivered,  led  a  great  world  city  to  God  and 
to  true  repentance.  But  if  we  take  into  consideration  the 
fact  that  this  true  history  is  a  prophecy,  all  these  invented 
higher  critical  difficulties  vanish  altogether.  When  the 
nation  is  reinstated  in  the  land,  filled  with  the  Spirit,  they 
will  fulfill  their  calling  and  go  forth  in  bringing  the  Inessage 
to  the  nations  of  the  world.  Then  Matthew  xxviii:19  will 
be  accomplished.  Then  and  not  before  will  the  world  be 
converted,  and  all  the  nations  will  be  joined  in  the  kingdom 
to  Is^at^  His  kingdom  people. 

And  as  for  repenting  Nineveh  there  came  a  day  of  joy  and 
gladness,  as  animal  creation  in  that  city  ceased  its  lowing  and 
groaning,  so  will  come  the  day  of  joy  and  gladness  for  this 
poor  world,  "in  that  day"  wlien  even  groaning  creation  will 
be  delivered  of  its  groans  and  moans. 


170  THE  PROPHET  JONAH 

CHAPTER  IV 
JONAH'S  DISCONTENT  AND  CORRECTION 

1.  Jonah's  Discontent.     1-3. 

2.  The  Correction.     4-11. 

1.  Jonah's  Discontent:  Verses  1-3.  All  that  had  hap- 
pened displeased  Jonah  exceedingly  and  he  was  very  angry. 
Did  he  feel  that  he  had  lost  his  prestige  as  a  prophet,  having 
announced  the  overthrow  of  Nineveh,  when  it  did  not 
happen .f*  What  he  feared  had  come  true;  God  had  been 
merciful  to  this  great  city  and  they  were  now  enjoying  what 
he  considered  Israel's  exclusive  inheritance.  Instead  of  re- 
joicing in  the  great  exhibition  of  God's  mercy  towards  such 
a  wicked  city,  he  was  angry.  Like  Elijah,  in  the  hour  of 
despondency  he  requests  to  die.  "Therefore,  now,  O  Lord, 
take,  I  beseech  Thee,  my  life  from  me;  for  it  is  better  for  me 
to  die  than  to  live."  The  trouble  with  Jonah  was  that  he 
thought  only  of  himself,  and,  as  another  has  said,  "the 
horrid  selfishness  of  his  heart  hides  from  him  the  God  of 
grace,  faithful  in  His  love  for  His  helpless  creatures." 

2.  The  Correction:  Verses  4-lL  The  Lord  God  who  had 
been  so  merciful  to  Nineveh  is  now  merciful  to  His  angry 
servant  the  Prophet.  "Doest  thou  well  to  be  angry?"  How 
great  is  the  patience  and  kindness  of  the  Lord,  even  tov/ards 
them  who  fail!  Jonah  leaves  the  saved  city  evidently  in 
disgust,  and  finds  on  the  east  side  a  place  where  he  con- 
structed a  booth  and  sat  there  waiting  to  see  what  would 
become  of  the  city.  He  evidently  expected  still  an  act  of 
judgment.  Then  comes  the  lesson.  The  Lord  God  who  had 
prepared  a  fish  to  swallow  the  disobedient  prophet  now 
prepared  a  gourd  to  provide  shade  for  him.  This  gourd,  a 
quipayon,  is  a  very  common  plant  in  Palestine.  The  Creator 
whose  creation  is  so  wonderful,  manifested  the  Creator's 
power  in  raising  up  this  plant,  for  the  relief  of  His  servant, 
in  a  sudden  maimer.  And  Jonah  was  exceeding  glad.  Then 
God  prepared  a  worm  which  destroyed  the  gourd.  When 
the  morning  came  and  the  sun  beat  upon  the  head  of  the 
prophet  he  fainted,  and  once  more  wished  in  himself  to  die. 
Alas!  if  the  prophet  had  been  in  the  right  place  before  the 


THE  PROPHET  JONAH  171 

Lord  he  would  have  accepted  the  gourd  as  an  evidence  of 
His  loving  care,  and  when  the  worm  destroyed  the  plant  so 
that  it  withered  he  would  have  equally  acknowledged  his 
Creator-God  and  not  have  murmured.  He  might  have  said 
with  Job,  "The  Lord  gave,  the  Lord  has  taken  away;  blessed 
be  the  name  of  the  Lord."  Jonah  in  his  selfish  impatience 
found  fault  with  God.  It  is  still  the  common  thing  amongst 
professing  Christians. 

And  when  God  asked  him,  "Doest  thou  well  to  be  angry 
for  the  gourd?"  the  poor  finite  creature  of  the  dust  answered 
the  Creator,  "I  do  well  to  be  angry,  even  unto  death."  Then 
comes  the  lesson.  Not  God,  Elohim,  the  name  of  Him  as 
Creator,  speaks,  but  it  is  Jehovah,  the  Lord:  "Thou  hast 
had  pity  on  the  gourd,  for  the  which  thou  hast  not  laboured, 
neither  madest  it  grow;  which  came  up  in  a  night,  and 
perished  in  a  night:  and  should  not  I  spare  Nineveh,  that 
great  city,  wherein  are  more  than  six  score  thousand  persons 
that  cannot  discern  between  their  right  hand  and  their  left; 
and  also  much  cattle?"  If  Jonah  felt  pity  and  was  angry 
because  of  a  small  vine  he  had  not  planted  nor  made  to  grow, 
should  not  God  with  greater  right  have  mercy  upon  His 
creatures,  whom  He  created  and  sustained?  Jonah  is 
silenced;  he  could  not  reply.  The  last  word  belongs  to 
Jehovah,  who  thus  demonstrated  that  in  His  infinite  com- 
passion He  embraces  not  Israel  alone,  but  all  His  creation, 
the  Gentile  world  and  even  animal  creation. 

"Most  touching  and  beautiful  is  the  last  verse  of  the  book, 
in  which  God  displays  the  force  and  supreme  necessity  of 
His  love;  which  (although  the  threatenings  of  His  justice  are 
heard,  and  must  needs  be  heard  and  even  executed  if  man 
continues  in  rebellion)  abides  in  the  repose  of  that  perfect 
goodness  which  nothing  can  alter,  and  which  seizes  the 
opportimity  of  displaying  itself,  whenever  man  allows  Him, 
so  to  speak,  to  bless  him — the  repose  of  an  affection  that 
nothing  can  escape,  that  observes  everything,  in  order  to 
act  according  to  its  own  undisturbed  nature — the  repose  of 
God  Himself,  essential  to  His  perfection,  on  which  depends 
all  our  blessing  and  all  our  peace."* 

*Synopsis. 


MICAH 


The  Prophet  Micah 

INTRODUCTION 

When  the  Prophet  Jeremiah  was  in  danger  of  being  put  to  death  for 
his  faithful  testimony,  certain  of  the  elders  rose  up  and  said,  "Micah 
the  Morashtite  prophesied  in  the  days  of  Hezekiah,  King  of  Judah; 
and  spake  to  all  the  people  of  Judah,  saying,  Thus  saith  the  Lord  of 
hosts:  Zion  shall  be  plowed  like  a  field,  and  Jerusalem  shall  become 
heaps,  and  the  mountain  of  the  house  as  the  high  places  of  a  forest" 
(Jer.  xxvi:18).  This  is  the  testimony  of  the  Book  of  Jeremiah  to 
Micah,  who  prophesied  under  the  reign  of  Hezekiah,  as  well  as  Jotham 
and  Ahaz.  The  first  verse  of  the  Book  of  Micah  gives  us  this  infor- 
mation. While  Jonah  was  a  Galilean,  Micah  was  a  Judean.  He  came 
from  Moresheth-Gath,  which  distinguishes  him  from  another  prophet 
of  the  same  name,  Micah  the  son  of  Imlah  (see  1  Kings  xxii:8;  Micaiah 
is  the  same  as  Micah).    The  name  Micah  means  "who  is  like  the  Lord?" 

Prophesying  mostly  in  Jerusalem  during  the  reigns  of  Jotham,  Ahaz 
and  Hezekiah,  he  was  contemporaneous  with  Isaiah.  Though  his  name 
is  not  mentioned  in  the  prophecy  of  Isaiah,  his  message  is  the  same  as 
the  message  of  Isaiah,  in  describing  the  moral  corruption  of  their 
times,  and  the  Messianic  prophecies.  The  following  passages  will  con- 
firm this:  Micah  i:9-16  and  Isaiah  x:28-32;  Micah  ii:  1-2  and  Isaiah 
v:8;  Micah  ii:6,  11  and  Isaiah  xxx:10,  11;  Micah  ii:12  and  Isaiah 
x:20-23;  Micah  iii:5-7  and  Isaiah  xxix:9-12;  Micah  iii:12  and  Isaiah 
xxxii:14;  Micah  iv:l  and  Isaiah  ii:2;  Micah  iv:4  and  Isaiah  i:20; 
Micah  iv:7  and  Isaiah  ix:7;  Micah  iv:10  and  Isaiah  xxxix:6;  Micah 
v:2-4  and  Isaiah  vii:14;  Micah  v:6  and  Isaiah  xiv:25;  Micah  vi:6-8 
and  Isaiah  lviii:6-7;  Micah  vii:7  and  Isaiah  viii:17;  Micah  vii:12  and 
Isaiah  xi:ll.  Thus  the  Lord  gave  the  same  witness  through  the  mouth 
of  these  two.  Of  course  Isaiah  was  the  leading  figure.  But  Micah 
did  not  copy  him,  but  as  the  Holy  Spirit  came  upon  him  he  uttered 
his  prophecies  bearing  witness  to  the  same  truths  Isaiah  had  spoken. 
The  style  of  Micah's  writings  is  different  from  the  style  of  Isaiah. 
"This  may  be  all  explained  by  the  vivacity  of  his  own  individuality, 
and  the  excited  state  of  his  mind,  passing  as  he  does  rapidly  from 
threatening  to  promise,  from  one  subject  to  another,  and  from  one 
number  and  gender  to  another."  But  his  words  are  never  deficient 
in  clearness,  while  in  other  respects  he  comes  quite  near  to  the  style  of 
Isaiah. 

The  prophetic  horizon  of  Micah  is  very  much  restricted.  The  mag- 
nificent sweep  of  Isaiah,  looking  forward  to  the  great  and  glorious 
consummation  in  the  Kingdom,  is  lacking  in  Micah.  The  question 
of  the  exact  time  when  Micah  uttered  his  prophecies,  what  was  spoken 


176  THE  PROPHET  MICAH 

during  the  reign  of  Jolham,  during  the  reign  of  Abaz  or  Ilezekiah,  is 
unessential,  aud  we  do  not  follow  it  in  this  introduction. 

HIS   MESSAGE 

The  Book  consists  of  three  great  prophetic  discourses  which  all 
begin  in  the  same  way,  with  the  command  to  hear.  "Hear  all  ye 
people,"  chapter  i:2,  the  first  discourse.  The  second  discourse,  chap- 
ter iii:l,  "Hear,  I  pray  you."  The  third  discourse,  chapter  vi:l, 
"Hear  ye  now  what  the  Lord  saith."  In  the  first  prophetic  message 
he  predicts  the  destruction  of  Samaria,  the  ten-tribe  kingdom,  and  the 
captivity  of  Judah.  The  second  message  is  a  message  of  reproof  of  the 
leaders  of  the  nation,  the  heads  of  Jacob  and  the  princes  of  the  house 
of  Israel,  followed  by  a  denunciation  of  the  false  prophets.  This  is 
followed  by  the  vision  of  the  coming  glory  in  the  last  days  and  the 
restoration  of  Israel.  In  this  second  discourse  the  coming  Ruler  of 
Israel  and  His  birthplace  are  announced;  what  He  is  and  the  King- 
dom He  will  establish  in  the  midst  of  His  people.  Here  is  the  message 
of  hope  and  glory. 

The  third  discourse  contains  a  very  solemn  pleading  with  His  people. 
Jehovah  tells  them  again  of  all  His  loving  kindness.  He  tells  them  He 
has  a  controversy  with  them;  He  speaks  to  them  of  His  rightful  de- 
mands. It  is  a  most  eloquent  outburst.  The  last  part  contains  an  assur- 
ance that  the  Lord  will  surely  have  compassion  upon  His  people,  while 
their  enemies  will  be  overthrown  to  lick  the  dust.  One  of  the  greatest 
words  of  praise  in  the  Scriptures  is  found  in  the  last  three  verses.  It 
contains  Israel's  hope  and  is  a  prophecy  of  the  time  when  the  Redeemer 
shall  return  and  turn  away  ungodliness  from  Jacob  and  remember 
their  sins  no  more. 

The  three  prophetic  discourses  of  Micah  the  Morashtite  give  a  pro- 
gressive message.  The  Book  begins  with  the  threatening  judgment; 
it  leads  on  towards  the  Messianic  salvation  and  glory,  and  finally  the 
exhortation  and  reproof — to  return  unto  Him,  to  repent,  and  the  assur- 
ance of  His  compassion  and  forgiveness. 


THE  PROPHET  MICAH  177 

Analysis  and  Annotations 

THE  FIRST  PROPHETIC  MESSAGE 

Chapter  i-ii 
CHAPTER  I 

1.  The  Introduction.     1. 

2.  Judgment  Announced.     2-5. 

3.  The  Destruction  of  Samaria.     6-7. 

4.  The  Lamentation  of  the  Prophet  over  the  Coming  Judg- 

ment.    8-16. 

1.  The  Introduction:  Verse  1.  This  introduction  tells  us 
two  things.  In  the  first  place,  we  learn  that  this  book  con- 
tains the  Word  of  the  Lord  that  came  to  Micah,  the  Morash- 
tite;  in  the  second  place,  we  are  told  when  Micah  exercised 
his  office.  As  stated  in  the  introduction,  he  was  contem- 
porary with  Isaiah,  probably  for  about  twenty-nine  years. 
Criticism  has  attacked  the  authorship  of  this  book  also. 
Since  Criticism  began,  with  Ewald,  to  question  the  unity 
of  this  Mttle  book,  it  has  raged  with  increasing  violence,  until 
Professor  Cheyne,  improving  on  Robertson  Smith  in  the 
Encyclopedia  Britannica,  concludes:  "In  no  part  of  chap- 
ters iv-vii  can  we  venture  to  detect  the  hand  of  Micah." 
There  is  no  need  to  answer  such  statements.  The  unity  of 
the  Book  of  Micah  is  fully  demonstrated  by  the  message  it 
contains.  If  chapters  iv-vii  were  not  written  by  Micah, 
will  the  critics  gives  us  light  on  who  the  author  is.?* 

2.  Judgment  Announced:  Verses  2-5.  The  opening  mes- 
sage is  sublime.  It  is  an  appeal  to  all  the  nations,  the  whole 
earth  and  all  that  is  in  it,  to  listen  to  the  witness  of  the 
Lord  Jehovah  against  them,  the  witness  which  comes  from 
His  holy  temple.  The  other  Micah  (Micaiah,  the  same  as 
Micah)  the  son  of  Imlah,  uttered  similar  words  (1  Kings 
xxiii:28).  He  next  describes  the  Lord  coming  out  of  His 
place,  the  place  where  He  dwells  in  mercy,  to  come  down 
and  tread  upon  the  high  places  of  the  earth.    He  is  coming 


178  THE  PROPHET  MICAH 

to  Judge;  He  is  coming  in  wrath.  The  nations  are  to  hear 
it,  that  the  judgment  is  for  the  transgression  of  Jacob  and 
for  the  sins  of  the  house  of  Israel.  On  verse  4  see  Psalm 
xviii:7-10;  Psalm  lxviii:8  and  Judges  v:4.  The  near  ful- 
fillment was  the  double  judgment  which  came  upon  the 
two  kingdoms,  the  kingdom  of  the  ten  tribes,  Samaria,  and 
the  kingdom  of  Judah.  But  the  description  of  the  coming 
of  the  Lord  in  judgment  also  relates  to  that  great  future 
event,  the  day  of  the  Lord. 

3.  The  Destruction  of  Samaria:  Verses  6-7.  The  sin  of 
Israel  was  Samaria,  it  originated  there  and  consisted  of  idol 
worship;  the  sins  of  Judah  were  the  high  places  in  Jerusa- 
lem (see  Jer.  xxxii:35).  Complete  destruction  of  Samaria 
would  come  with  this  announced  judgment  and  all  her  graven 
images  would  be  broken  to  pieces,  and  her  whoredoms  burned 
with  fire  (Joel  iii:3;  Hosea  ii:7). 

4.  The  Lamentation  of  the  Prophet  Over  the  Coming 
Judgment:  Verses  8-16.  Here  is  the  lamentation  of  Micah 
as  directed  by  the  Spirit  of  God,  not  only  over  the  fate  of 
Samaria,  but  over  Judah  as  well.  He  weeps  for  both  Samaria 
and  Judah.  "I  will  wail  and  howl;  I  will  go  stripped  and 
naked;  I  will  make  a  wailing  like  the  jackals,  and  a  mourn- 
ing like  the  owls  (ostriches)."  It  shows  how  these  men  of 
God  entered  in  a  whole-souled  manner  into  the  divine  reve- 
lations they  received.  It  created  deep  soul  exercise.  This 
must  be  the  result  of  faith  in  the  Prophetic  Word  with  all 
His  people  at  all  times.  In  verse  nine  the  prophet  speaks  of 
one  who  comes  to  execute  the  threatened  judgment.  "He 
is  come  unto  the  gate  of  my  people,  even  to  Jerusalem." 
This  enemy  is  the  Assyrian  whom  Micah  beholds  advanc- 
ing and  who  came  before  the  gates  of  Jerusalem  (see  Isa.  x). 
The  Assyrian  was  used  in  ending  the  kingdom  of  Israel; 
Babylon  under  Nebuchadnezzar  was  the  instrument  used 
against  Judah  and  Jerusalem.  Sennacherib  came  against 
Jerusalem,  but  it  was  Shalmaneser,  king  of  Assyria,  who 
carried  Israel  away  into  captivity.  Isaiah's  prophecy  enters 
more  fully  into  this.  He  describes  both  the  Assyrian  and 
the  Babylonian  power.    And  both  will  appear  again  at  the 


THE  PROPHET  MIC  AH  '179 

close  of  the  times  of  the  Gentiles.  The  little  horn  of  Daniel's 
prophecy  in  chapter  vii,  the  head  of  the  confederated  na- 
tions, the  revived  Roman  Empire,  corresponds  with  the 
final  King  of  Babylon,  while  the  final  Assyrian  is  the  other 
little  horn  in  Daniel  viii  (see  annotations  on  Dan.  vii  and 
viii). 

Verses  10-13  correspond  to  Isaiah  x:28-34;  it  is  a  descrip- 
tion of  the  advance  of  the  Assyrian.  The  coming  disaster 
is  not  to  be  published  in  Gath,  that  is,  the  Philistines  are 
not  to  hear  of  it  (see  2  Sam.  i:20).  There  is  a  remarkable 
play  of  words  in  these  statements.  It  may  be  literally 
rendered  as  follows:  "Weep  not  m  Weep-town;  in  Dust- 
town  (the  meaning  of  Aphrah)  roll  thyself  in  dust";  then  a 
contrast,  "in  Beauty-town  (Saphir  means  beauty)  be  in 
nakedness  and  shame;  and  in  March -town  (the  meaning  of 
Zaanan)  march  not  forth." 

The  inhabitant  of  Maroth  waited  anxiously  for  good,  but 
evil  came  from  the  Lord  unto  the  gate  of  Jerusalem  (Maroth 
means  bitterness).  In  the  Assyrian  cylinder,  known  as 
Taylor's  cylinder,  Sennacherib  mentions  the  great  gate  of 
Jerusalem. 

Then  follows  a  call  to  Lachish  to  escape.  "Bind  the  chariot 
to  the  swift  beast."  Lachish  was  a  fortified  city,  as  the 
excavations  have  shown,  and  was  taken  by  Sennacherib. 
Here  is  still  another  play  of  words  in  the  original.  Lachish 
means  "Horse-town,"  so  that  it  can  be  translated  "Bind 
the  chariot  to  the  horse,  O  inhabitant  of  Horse-town."  It 
has  been  suggested  that  the  sin  mentioned  in  connection 
with  Lachish  was  that  "the  horses  of  the  sun"  in  connection 
with  idolatry  were  kept  there  (see  2  Kings  xxiii:ll). 

In  verse  14  the  prophet  mentions  his  home  town  Mores- 
heth-gath;  there  is  to  be  a  parting  gift  for  she  shall  go  into 
captivity.  And  Achzib  will  not  keep  the  invader  back; 
Achzib  means  a  lie — the  "Lie- town"  shall  be  a  lie  to  the 
kings  of  Israel,  a  false  hope. 

The  heir  who  is  to  possess  Mareshah  is  the  Assyrian,  and 
"the  glory  of  Israel  shall  come  even  unto  AduUam,"  the 


180  THE  PROPHET  MICAH 

nobles  of  Israel  shall  gather  in  the  cave  of  Adullam,  like 
outcasts  (see  1  Sam.  xxii:l).  \ 

They  were  now  to  mourn,  expressed  in  making  themselves 
bald  (Job  i:20;  Isa.  xv:5,  xxii:12;  Jer.  xvi:6),  for  they  are 
gone  into  captivity. 

CHAPTER  n 

1.  The  Guilt  and  Punishment  of  Israel.       1-11. 

2.  The  Future  Restoration.     12-13. 

1.  The  Guilt  and  Punishment  of  Israel:  Verses  1-11. 

In  the  first  two  verses  the  special  sins  of  Israel  are  men- 
tioned, the  same  as  in  Amos — idolatrj',  covetousness  and 
oppression.  Therefore  pimishment  is  to  fall  upon  them. 
There  would  be  a  doleful  lamentation:  "We  be  utterly 
spoiled:  he  changeth  the  portion  of  my  people;  how  does 
he  take  it  away  from  me!"  Their  fields  would  be  divided. 
Nor  did  they  listen  to  the  true  prophets;  they  gave  ear  to 
the  false  prophets  who  flattered  them.  It  is  interesting  to 
note  that  the  sentence,  "Prophesy  ye  not,  thus  they  proph- 
esy," literally  translated  is,  "Do  not  sputter,  thus  they 
sputter."  They  did  not  give  out  the  real  message,  but  they 
sputtered  out  their  own  words.  These  false  prophets  tried 
to  prevent  the  true  prophets  from  announcing  the  judgment 
of  the  Lord. 

Then  comes  a  passionate  appeal :  "O,  thou  that  art  named 
the  house  of  Jacob,  is  the  Spirit  of  the  Lord  straitened.'*  Are 
these  His  doings?  Do  not  my  words  do  good  to  him  that 
walketh  uprightly.'*"  He  still  appeals  to  their  consciences. 
The  Spirit  of  God  does  not  change,  nor  was  it  His  doings, 
when  the  nation  drifted  into  idolatry  and  judgment  was  im- 
pending. Still,  if  they  but  walked  uprightly  His  words 
would  surely  do  them  good.  But  they  had  risen  as  an  enemy 
against  Him;  and  yet  the  Lord,  in  spite  of  all,  called  them 
"My  people." 

2.  The  Future  Restoration:  Verses  12-13.  In  this  proph- 
ecy Christ  is  announced  as  the  Breaker,  the  One  who  goes 
before  them,  clears  the  way,  and  removes  every  obstacle 
out  of  the  way.    In  verse  10  we  read,  "Arise  ye,  and  depart; 


THE  PROPHET  MICAH  181 

for  this  is  not  your  rest."  The  true  rest  for  His  people 
Israel  comes  when  the  King  comes  and  brings  with  Him 
the  promised  blessing  and  glory.  Then  the  remnant  of 
Israel  will  be  gathered,  "and  their  king  shall  pass  before 
them,  and  the  Lord  at  the  head  of  them."  It  is  a  great 
prophecy  of  the  ultimate  restoration  of  Israel.  "We  must 
not  exclude  all  allusion  to  the  deliverance  of  the  Jewish 
nation  out  of  the  earthly  Babylon  by  Cyrus;  at  the  same 
time,  it  is  only  in  its  typical  significance  that  this  comes 
into  consideration  at  all,  namely,  as  a  preliminary  stage  and 
pledge  of  the  redemption  to  be  effected  by  Christ." 

THE  SECOND  PROPHETIC  MESSAGE 

Chapters  iii-v. 
CHAPTER  III 

1.  Address  to  the  Godless  Princes  and  Judges.     1-4. 

2.  Address  to  the  False  Prophets.     5-8. 
8.     The  Verdict  of  Judgment.     9-12. 

1.  Address  to  the  Godless  Princes  and  Judges:  Verses 
1-4.  The  second  prophetic  message  of  Micah  contains  the 
great  Messianic  prophecies.  But  first  the  prophet  gives  a 
description  of  the  degradation  of  the  nation,  the  moral  cor- 
ruption of  the  leaders  and  judges,  as  well  as  the  false  prophets. 
It  is  all  summed  up  in  one  sentence,  "who  hate  the  good,  and 
love  the  evil."  The  princes  and  judges  robbed  the  people, 
treated  them  like  cattle  (verse  3).  For  these  unjust  deeds 
the  Lord  would  not  hear  them  when  they  cried  in  the  hour 
of  their  need,  and  would  hide  His  face  from  them. 

2.  Address  to  the  False  Prophets:  Verses  5-8.  The  false 
prophets  were  mostly  responsible  for  these  abominations, 
just  as  today  the  false  in  Christendom,  the  deniers  of  the 
faith,  destructive  critics  and  others,  are  responsible  for  the 
conditions  in  the  professing  Church.  They  make  the  people 
err.  While  they  bite  with  their  teeth,  that  is,  being  fed,  they 
cried  "Peace"  to  their  patrons;  and  those  who  did  not  sup- 
port them,  by  putting  food  in  their  mouths,  they  fought  and 


182  THE  PROPHET  MICAH 

denounced.  There  would  be  night  for  them,  with  no  vision; 
darkness  would  come  upon  them.  They  would  be  ashamed 
and  confounded;  the  covering  of  the  lips  was  a  sign  and 
emblem  of  mourning  and  silence.  Such  will  be  the  fate  of 
all  false  prophets  and  teachers. 

The  eighth  verse  is  a  magnificent  outburst  of  God's  true 
prophet,  Micah's  confession.  As  the  true  prophet  he  was 
full  of  power  by  the  Spirit  of  the  Lord,  and  thus  filled  he 
declared  unto  Jacob  his  transgression  and  to  Israel  his  sin. 

3.  The  Verdict  of  Judgment:  Verses  9-12.  What  Micah 
had  announced  in  the  preceding  verse  he  does  now.  He  tells 
the  heads  and  rulers  that  they  build  Zion  with  blood  and 
Jerusalem  with  iniquity.  He  speaks  of  the  influence  of 
money.  Judges  acted  for  reward,  priests  taught  for  hire, 
and  prophets  prophesied  for  money.  The  verdict  of  judg- 
ment is  mentioned  in  Jer.  xxvi:19.  This  prophecy  was  ful- 
filled when  Babylon  conquered  Jerusalem.  And  when  finally 
the  returned  remnant  rejected  the  Lord  of  Glory,  their  King, 
Zion  and  Jerusalem  became  once  more  heaps,  as  he  an- 
nounced, "Jerusalem  shall  be  trodden  down  by  the  Gentiles 
until  the  times  of  the  Gentiles  are  fulfilled." 

CHAPTER  IV 

1.  The  Future  of  Glory.     1-5. 

2.  The  Restoration  and  the  Final  Victory.     6-13. 

1.  The  Future  of  Glory:  Verses  1-5.  The  last  verse  pre- 
dicted the  long  desolation  and  ruin  of  Zion.  This  is  followed 
at  once  by  a  great  prophecy  of  the  future  of  glory  in  store 
for  Zion.  Isaiah  also  uttered  this  great  prediction.  Not  that 
Micah  copied  Isaiah,  nor  Isaiah  Micah,  but  the  same  Spirit 
gave  to  the  men  the  same  prophecy.  It  concerns  the  latter 
days,  which  means  the  coming  of  Messiah's  kingdom  on 
earth.  These  days  are  not  yet  here.  To  apply  these  words, 
even  in  a  spiritual  way,  to  the  present  age,  or  to  the  Church, 
is  a  serious  mistake.  The  house  of  the  Lord  is  not  the 
Church,  but  the  house  in  Jerusalem,  to  which  in  the  king- 
dom the  nations  will  come  to  worship  the  Lord  of  hosts. 


THE  PROPHET  MICAH  183 

The  nation  will  be  judged  and  rebuked  by  Him  whose  glori- 
ous throne  will  be  established  in  Jerusalem.  Then,  and  only 
then,  comes  the  time  of  universal,  world-wide  peace.  How 
blind  Christendom  is  in  not  seeing  in  what  connection  the 
favoured  text  concerning  peace  on  earth  stands!  It  will  be 
"in  that  day"  when  "they  shall  beat  their  swords  into  plow- 
shares and  their  spears  into  pruning  hooks."  The  prediction 
of  our  Lord  that  throughout  this  age,  down  to  its  end,  na- 
tion would  lift  up  sword  against  nation,  is  then  ended,  and 
another  order  of  things  begins;  for  then  "nation  shall  not 
lift  up  sword  against  nation,  neither  shall  they  learn  war 
any  more."  What  peace  and  prosperity  will  then  follow! 
It  is  described  in  the  fourth  verse,  "But  they  shall  sit  every 
man  under  his  vine  and  under  his  fig-tree;  and  none  shall 
make  them  afraid :  for  the  mouth  of  the  Lord  hath  spoken  it." 

2.  The  Restoration  and  the  Final  Victory:  Verses  6-13. 
The  regathering  of  all  Israel  then  takes  place.  Not  the  boast- 
ing, proud,  infidel,  portion  of  the  nation  as  it  is  today. 
Reform-Judaism  and  the  other  apostates  in  the  nation  will 
suffer  judgment  in  the  future  as  they  did  in  the  past.  But 
there  is  a  feeble.  God-fearing  remnant,  and  to  that  remnant 
belong  the  promises.  "In  that  day,  saith  the  Lord,  will  I 
assemble  her  that  halteth,  and  I  will  gather  her  that  is  driven 
out,  and  her  that  I  have  afflicted."  In  His  grace  He  will 
make  the  remnant  a  strong  nation  and  reign  over  them  in 
the  established  kingdom.  To  Zion  shall  return  "the  first 
dominion,"  that  is,  the  reign  and  power  and  glory  that  was 
manifested  in  the  monarchy  under  David  and  Solomon;  only 
it  will  be  greater  than  David's  or  Solomon's  kingdom. 

All  this  is  preceded  by  her  sorrow  and  captivity.  It  must 
be  noticed  that  verse  10  goes  beyond  the  Babylonian  cap- 
tivity, for  it  could  not  be  said  that  the  Lord  redeemed  in 
that  past  captivity  Israel  from  the  hands  of  her  enemies. 
Nor  was  it  true  then  that  many  nations  were  gathered  against 
her.  The  Babylonian  captivity  is  a  type  of  the  greater  dis- 
persion throughout  this  present  age.  Wlien  it  ends,  as  it 
will  end,  the  Lord  will  then  redeem  His  people  and  deal  in 
judgment  with  the  opposing  nations  which  finally  gather 


184  THE  PROPHET  MIC  AH 

against  Jerusalem.  (See  the  annotations  of  the  last  chap- 
ters of  Zechariah.)  He  gathers  the  nations  for  the  harvest 
time,  when  the  sheaves  are  to  be  threshed.  The  daughter 
of  Zion  is  to  trample  on  them  and  beat  them,  and  the  grain, 
the  riches  of  the  Gentiles,  will  be  consecrated  unto  the  Lord. 
In  connection  with  verses  11-13  the  following  Scriptures 
should  be  read  and  studied  with  the  annotations:  Joel  iii; 
Ezekiel  xxxviii;  Zechariah  xii. 

CHAPTER  V 

1.  The  Siege  and  the  Smitten  Judge.     1. 

2.  The  Smitten  Judge:     Who  he  is.     2. 

3.  The  Events  of  the  Future.     3. 

4.  The  Rejected  One,  The  Shepherd  of  Israel.     4-6. 

5.  The  Remnant  of  Jacob  and  The  Kingdom.     7-15. 

1.  The  Siege  and  the  Smitten  Judge:  Verse  1.  This  in- 
teresting chapter  presents  difficulties,  but  they  all  vanish 
if  we  view  all  in  the  light  of  the  future  as  revealed  in  the 
prophetic  Word.  Here  it  is  necessary  to  divide  the  Word 
of  Truth  rightly,  or  we  shall  never  find  our  way  through 
this  great  Messianic  chapter.  The  daughter  of  troops  gathers 
herself  in  troops  to  besiege  Jerusalem.  It  is  the  Assyrian 
army  gathering  before  the  city.  But  it  is  not  the  Assyrian 
of  the  past,  whose  invasion  both  Isaiah  and  Micah  describe 
prophetically,  but  it  is  the  Assyrian  of  the  future,  the  great 
troubler  which  invades  the  land  of  Israel  at  the  end-time, 
the  time  of  Jacob's  trouble,  the  great  time  of  travail  and 
final  deliverance.  This  last  invader,  the  King  of  the  North 
(see  Joel  ii)  besieges  Jerusalem.  And  the  reason  of  it  all, 
their  long  history  of  trouble,  culminating  in  the  great  tribu- 
lation, is  the  rejection  of  the  judge  of  Israel.  It  is  the  Mes- 
siah, our  Lord.  They  despised  Him,  insulted  Him,  smote 
Him  with  a  rod  upon  the  cheek.  He  is  called  the  Judge  of 
Israel,  because  the  judge  held  the  highest  official  position 
in  Israel;  the  King  of  Israel  held  this  office.  The  smiting 
upon  the  cheek  was  considered  the  greatest  disgrace;  thus 
Zedekiah  smote  the  prophet  Micaiah  upon  the  cheek  and 
asked  him,  "Which  way  went  the  Spirit  of  the  Lord  from 


THE  PROPHET  MICAH  185 

me  to  speak  to  thee?"  (see  1  Kings  xxiii:24  and  Matt,  xvi: 
67,  68).  In  Job  xvi:10  we  read  Job's  complaint,  "They  have 
gaped  upon  me  with  their  mouth;  they  have  smitten  me 
reproachfully  upon  the  cheek;  they  have  gathered  them- 
selves together  against  me." 

2.  The  Smitten  Judge,  who  He  is:  Verse  2.  This  great 
verse  is  a  parenthetical  statement,  giving  a  description  of 
the  Judge  of  Israel.  It  shows  forth  Him  who  is  to  be  the 
Ruler  and  the  Judge,  the  Redeemer  and  the  King.  It  is 
the  passage  which  the  chief  priests  and  the  scribes  quoted 
to  wicked  Herod,  when  he  demanded  to  know  where  Christ 
should  be  born  (Matt.  ii:4-6).  This  great  prophecy  was 
therefore  known  when  our  Lord  was  born  to  predict  the 
birth  of  the  Messiah,  in  fact,  the  Jews  always  believed  this. 
But  after  He  was  born  and  lived  among  them  and  was  re- 
jected by  them  they  attempted  deliberately  to  explain  it 
away,  and  invented  fables  to  accomplish  this.  It  was 
Tertullian,  and  other  prominent  teachers  of  the  early  Church, 
who  argued  with  the  Jews,  that  if  Jesus  was  not  the  promised 
Messiah,  the  prophecy  given  by  Micah  could  never  be  ful- 
filled, for  none  of  David's  descendants  was  left  in  Bethlehem. 

But  here  is  more  than  an  announcement  of  the  birthplace 
of  Christ.  We  have  a  wonderful  description  of  His  Person. 
He  is  to  fee  the  Son  of  David,  coming  out  of  David's  city, 
destined  to  be  the  Ruler  in  Israel.  But  He  is  more  than  a 
descendant  of  David,  "His  goings  forth  have  been  of  old, 
from  everlasting."  Even  this  plain  announcement  has  not 
been  left  unattacked  by  the  infidel  critics.  Dr.  R.  F.  Horton 
in  his  comment  on  this  passage  says  the  following:  "We 
are  not  called  on  to  explain  away  this  wonderful  and  solemn 
forecast,  especially  when  we  have  seen  it  in  the  Babe  of 
Bethlehem,  who  came  into  the  world  out  of  the  bosom  of 
the  Father.  Micah  could  not  understand  his  own  deep 
saying;  but  how  foolish  of  us  to  discredit  it  when  history 
has  made  its  meaning  plain." 

Here  we  have  His  Deity  fully  revealed  as  well  as  His 
humanity;  He  is  the  God-Man.  In  this  passage  Micah's 
testimony  harmonizes  with  Isaiah's  in  chapter  ix:6,  7. 


186  TEE  PROPHET  MICAH 

3.  The  Events  of  the  Future:  Verse  3.  The  meaning  of 
this  verse  becomes  plain  if  we  connect  it  with  the  first  verse 
and  treat  the  second  verse  as  a  parenthesis.  They  smote 
the  Judge  of  Israel  upon  the  cheek,  they  rejected  the  Lord 
of  Glory,  and  as  a  result  God  gave  them  up.  "Therefore 
will  He  give  them  up,  until  the  time  when  she  that  travaileth 
hath  brought  forth;  then  the  remnant  of  His  brethren  shall 
return  to  the  children  of  Israel."  It  is  often  applied  to  the 
birth  of  Christ  and  connected  with  Revelation  xii,  the  birth 
of  the  man-child.  There  can  be  no  question  that  the  man- 
child  in  the  chapter  of  Revelation  is  Christ,  and  the  woman 
described  is  Israel;  but  its  exegetical  meaning  is  in  con- 
nection with  the  last  days,  when  Israel  will  be  in  travail 
pains  to  give  birth  to  the  remnant,  so  prominently  men- 
tioned in  prophecy.  Since  the  nation  rejected  the  Messiah 
they  have  had  nothing  but  suffering,  but  the  great  travail 
pains  come  in  the  future.  "For  thus  saith  the  Lord:  We 
have  heard  a  voice  of  trembling,  of  fear  and  not  of  peace. 
Ask  ye  now,  and  see  whether  a  man  doth  travail  with  child? 
Wherefore  do  I  see  every  man  with  his  hands  on  his  loins, 
as  a  woman  in  travail,  and  all  faces  are  turned  into  pale- 
ness.'' Alas!  for  that  day  is  great,  so  that  none  is  like  it, 
it  is  even  the  time  of  Jacob's  trouble,  but  he  shall  be  saved 
out  of  it  (Jer.  xxx:5-7).  That  godly  remnant  turning  then 
to  the  Lord,  born  in  that  future  travail,  are  called  here  "His 
brethren."  They  are  the  same  of  which  our  Lord  spoke  in 
the  description  of  the  judgment  of  nations,  which  He  exe- 
cutes when  sitting  upon  the  throne  of  His  glory  (see  Matt. 
XXV  :31).  That  remnant  will  resume  their  place  as  and  with 
Israel,  not  becoming  a  part  of  the  true  Church,  which  is 
then  no  longer  upon  the  earth,  but  having  all  the  earthly 
Jewish  hopes  realized  in  the  kingdom,  of  which  they  are  the 
nucleus. 

4.  The  Rejected  One,  the  Shepherd  of  Israel:  Verses 
4-6.  This  refers  to  His  second  coming.  He  will  stand  and 
feed  in  the  strength  of  Jehovah,  for  He  is  the  Lord;  and 
they  (saved  Israel)  shall  abide.  Yea,  more  than  that,  "He 
shall  be  great  unto  the  ends  of  the  earth." 


THE  PROPHET  MICAH  187 

How  beautiful  is  the  opening  sentence  of  the  fifth  verse! 
"This  Man  shall  be  peace  (or  our  peace)."  Of  Him  Isaiah 
spoke,  too,  as  "the  Prince  of  Peace,"  and  that  "of  the  in- 
crease of  His  government  and  peace  there  shall  be  no  end." 
David  in  his  great  prophetic  psalm  (Ixxii  :7)  concerning  these 
coming  days  speaks  of  "abundance  of  peace."  Zechariah 
likewise  in  predicting  the  future  says,  "He  shall  speak  peace 
to  the  nations"  (Zech.  ix:10).  He  made  peace  in  the  blood 
of  His  Cross  and  for  all  who  trust  in  Him  He  is  peace,  "for 
He  is  our  Peace." 

Here  it  concerns  the  peace  He  has  and  gives  to  His  re- 
stored people  Israel.  He  will  be  the  peace  for  them,  when 
the  Assyrian,  the  King  of  the  North,  enters  their  land,  and 
by  His  power  will  strike  down  the  invader.  Who  are  the 
seven  shepherds  and  the  eight  principal  men?  They  will 
be  those  who  will  be  used  in  that  day  to  stem  back  the  in- 
vading hosts.  Who  they  are  is  unknown,  but  it  will  be 
known  at  the  time  of  fulfillment.  Then  Assyria,  the  land 
of  Nimrod,  as  well  as  all  opposing  world  powers  will  be  com- 
pletely ended. 

5.  The  Remnant  of  Jacob  and  the  Kingdom:  Verses  7- 
15.  The  restored  and  blessed  remnant  of  Jacob  will  possess 
a  double  character.  They  will  be  used  in  blessing  and 
refreshing  among  the  nations,  "as  dew  from  the  Lord,  as 
the  showers  upon  the  grass."  On  the  other  hand,  they  will 
be  in  the  midst  of  many  people  as  a  lion  and  as  a  young 
lion,  to  avenge  unrighteousness  and  opposition.  All  the 
adversaries  and  enemies  of  Israel  will  be  cut  down  and  cut 
oflP  (Num.  xxiv  :9 ;  see  exposition  of  Balaam's  parables  at  the 
close  of  annotations  on  Numbers.)  All  the  instruments  of 
war  will  be  done  away  with,  as  well  as  witchcrafts  and  the 
soothsayers.  Spiritism,  Christian  Science,  Theosophy  and 
all  the  other  demon  cults  flourishing  now,  and  still  more 
before  He  comes,  will  find  their  ignominous  end.  Idolatry, 
the  graven  images,  and  the  standing  images  will  be  abol- 
ished. Before  the  Lord  comes  the  evil  spirit  of  idolatry 
will  once  more  seize  hold  on  Israel,  that  is,  among  the  apos- 
tates (see  annotations  on  Matt.  xii:43-45).    While  all  thi.s 


188  THE  PROPHET  MICAH 

refers  to  Israel  it  also  includes  the  rest  of  the  world.  All 
offences  will  be  gathered  out  of  His  kingdom.  The  better 
rendering  of  verse  15  is,  "And  I  will  execute  vengeance  in 
anger  and  fury  upon  the  nations  which  hearkened  not." 
That  is,  during  the  end  of  the  age  God  sent  forth  a  testimony 
to  the  nations  and  those  who  hearkened  not  will  fall  under 
the  wrath  of  the  lion  of  the  tribe  of  Judah. 

THE  THIRD  PROPHETIC  DISCOURSE 

Chapters  vi-vii 
CHAPTER  VI 

1.  The  Words  of  Jehovah  to  His  People.     1-5. 

2.  Israel's  Answer.     6-7. 

3.  The  Moral  Demands  of  Jehovah.     8. 

4.  The  Lord  Must  Judge  Them.     9-16. 

1.  The  Words  of  Jehovah  to  His  People:  Verses  1-5. 

This  chapter  is  cast  in  the  form  of  a  controversy.  The 
utterance  has  been  called  by  some  the  most  important  in 
the  prophetic  literature.  It  is  hardly  this,  nor  is,  as  critics 
claim,  the  eighth  verse  a  definition  of  religion,  "the  greatest 
saying  in  the  Old  Testament." 

The  beginning  is  sublime,  "Hear  ye  now  what  Jehovah 
saith!"  The  Prophet  is  to  arise  and  contend  before  the 
mountains  so  that  the  hills  may  hear  his  voice.  The  moun- 
tains and  the  enduring  foundations  of  the  earth  are  to  hear 
the  controversy  the  Lord  has  with  His  people  and  how  He 
pleads  with  Israel. 

Then  follows  the  tender  loving  pleading  of  Jehovah,  who 
still  loves  His  people,  in  spite  of  their  wickedness,  "O  my 
people,  what  have  I  done  to  thee?"  What  matchless  con- 
descension! The  Lord  whom  they  had  rejected,  from  whom 
they  had  turned  away,  does  not  denoimce  them  for  their 
sins,  nor  does  He  enumerate  them,  but  He  asks  whether 
He  had  been  at  fault.  Had  He  done  anything  amiss  towards 
them?  Had  He  wearied  His  people?  He  is  willing  that  they 
should  testify  against  Him.  Had  He  done  anything  that 
they  should  get  tired  of  Him?  We  may  imagine  a  pause 
here,  as  if  He  were  waiting  for  an  answer.  But  there  is  no 
answer. 


THE  PROPHET  MICAH  189 

He  continues  to  speak.  He  had  brought  them  out  of 
Egypt,  redeemed  them  out  of  the  house  of  bondage;  He 
had  given  them  Moses,  Aaron  and  Miriam,  by  whom  He  led 
them.  He  reminded  them  of  Balak,  King  of  Moab,  and 
Balaam,  the  son  of  Beor,  who  wanted  to  have  Israel  cursed. 
But  what  had  Balaam  been  forced  to  say?  "How  shall  I 
curse  whom  God  has  not  cursed!"  What  a  faithful,  loving 
God  He  had  been  to  them. 

2.  Israel's  Answer:  Verses  6-7.  Here  the  people  speak, 
But  it  is  significant  that  they  do  not  address  the  Lord,  who 
had  spoken  to  them  by  the  prophet.  They  knew  them- 
selves guilty  and  condemned.  So  they  address  the  prophet 
and  ask  what  to  do.  "Wherewith  shall  I  come  before  the 
Lord,  and  bow  myself  before  the  high  God?  shall  I  come 
before  Him  with  burnt  offerings,  with  calves  of  a  year  old? 
Will  the  Lord  be  pleased  with  thousands  of  rams,  or  with 
ten  thousand  rivers  of  oil?  shall  I  give  my  firstborn  for  my 
transgression,  the  fruit  of  my  body  for  the  sin  of  my  soul?" 
For  generations  they  had  brought  burnt  offerings,  thou- 
sands of  rams  and  rivers  of  oil.  But  it  was  nothing  but  an 
outward  worship;  inwardly  they  remained  the  same.  But 
they  were  willing  to  do  more  in  this  outward  service,  even 
to  the  sacrifice  of  the  firstborn.  Isaiah  i:10-18  is  an  in- 
teresting commentary  to  these  questions,  showing  how  the 
Lord  despised  these  ceremonies  of  a  people  who  were  evil 
doers  and  corrupters  (see  also  Psalm  1:7-23). 

3.  The  Moral  Demands  of  Jehovah:  Verse  8.  The 
prophet  gives  the  answer  of  Jehovah.  "He  hath  showed 
thee,  O  man,  what  is  good;  and  what  doth  the  Lord  re- 
quire of  thee,  but  to  do  justly,  and  to  love  mercy,  and  to 
walk  humbly  with  thy  God?"  Where  has  God  made  the 
demand?  In  the  Law.  There  is  no  more  deadly  error  than 
to  hold  up  this  verse  as  the  essence  of  the  Gospel  and  the 
one  true,  saving  religion.  Yet  this  we  hear  today  on  all 
sides.  But  the  most  loud-mouthed  advocates  of  this  "sav- 
ing religion"  practise  what  the  Lord  demands  the  least. 
And  there  is  a  good  reason  for  it.  Israel  did  not  act  in 
righteousness,  nor  did  they  love  mercy,  nor  did  they  walk 


190  THE  PROPHET  MICAH 

humbly  in  fellowship  with  the  Lord.  Why  not?  Because 
they  were  uncircumcised  in  their  hearts.  To  do  right,  to 
love  mercy,  to  walk  in  humility  with  God  is  impossible  for 
the  natural  man;  in  order  to  do  this  there  must  be  the  new 
birth,  and  the  new  birth  takes  place  when  the  sinner  be- 
lieves and  expresses  his  faith  in  true  repentance.  Only  a 
blind  leader  of  the  blind  can  say  this  verse  is  the  Gospel, 
and  that  faith  in  the  Deity  of  Christ  and  in  His  atoning, 
ever  blessed  work  on  the  Cross  is  not  needed.  Israel  never 
has  been  anything  like  this  which  Jehovah  demands.  The 
day  is  coming  when  the  Lord  in  His  grace  will  give  them  a 
new  heart  and  take  away  the  stony  heart,  and  fill  them 
with  His  Spirit  (see  Ezek.  xxvi). 

4.  The  Lord  Must  Judge  Them:  Verses  9-16.  The  Lord 
speaks  again  and  puts  before  them  once  more  their  moral 
degeneration.  Wicked  balances,  deceitful  weights,  the  deeds 
of  unrighteousness.  They  were  destitute  of  mercy,  for  they 
were  full  of  violence,  lies  and  deceit.  Therefore  judgment 
must  now  fall  upon  them. 

CHAPTER  Vn 

1.  The  Prophet's  Complaint.     1-6. 

2.  Confession,  Prayer  and  Thanksgiving.     7-20. 

1.  The    Prophet's    Complaint:  Verses    1-6.     Is    is    the 

prophet's  voice  complaining  over  the  conditions  of  the 
people.  But  he  is  also  the  typical  representative  of  the 
remnant  during  the  time  of  travail  in  Zion.  It  is  to  be  noted 
that  our  Lord  quotes  from  this  portion  of  Micah.  (See 
Matt.  x:21,  which  dispensationally  applies  to  the  future 
remnant.)  In  the  midst  of  the  conditions  the  prophet 
describes  we  read  that  his  refuge  was  prayer,  looking  to 
the  Lord  with  the  assurance  that  He  will  hear.  "Therefore 
I  will  look  unto  the  Lord;  I  will  wait  for  the  God  of  my 
salvation;  my  God  will  hear  me."  This  will  be  the  attitude 
of  the  godly  Israelites  during  the  time  of  trouble. 

2.  The  Conclusion:  Verses  7-20.  It  is  Israel  speaking 
iu  the  remnant,  represented  by  the  prophet.  The  enemy  is 
addressed;  at  the  time  of  Micah  it  was  the  Assyrian,  the 


TEE  PROPHET  MICAH  191 

type  of  the  end  Assyrian;  but  it  includes  all  the  world  powers 
in  their  anti-Semitic  attitude.  The  real  Israel  has  always 
had  this  comfort,  founded  on  the  fact  that  God's  gifts  and 
calling  are  without  repentance,  that  they  are  the  elect  na- 
tion, that  their  fall  must  be  followed  by  a  spiritual  and 
national  resurrection  (Rom.  xi).  Hence  they  say,  "Rejoice 
not  against  me,  O  mine  enemy;  when  I  fall  I  shall  rise  again; 
when  I  sit  in  darkness,  the  Lord  will  be  a  light  unto  me." 
This  will  be  the  case  when  their  greatest  darkness  comes  in 
the  end  of  the  age  (see  Isa.  Ix). 

It  is  a  willing  submission  to  the  chastisement  of  the  Lord 
expressed  in  verse  9;  they  acknowledge  theirs  sins  and  once 
more  declare,  "He  will  bring  me  forth  to  light,  and  I  shall 
behold  his  righteousness." 

This  is  followed  by  a  prophetic  declaration.  The  day  is 
coming  when  her  walls  will  be  built  again,  and  in  that  day 
shall  the  decree  be  far  removed.  The  latter  statement  may 
mean  the  same  which  the  Prophet  Jeremiah  reveals  in  chap- 
ter xxxi:31  to  the  end  of  the  chapter.  The  old  decree,  or 
law,  will  end,  and  there  will  be  the  new  covenant  into  which 
Judah  and  Israel  enter  "in  that  day."  Then  the  nations 
M  ill  gather  to  restored  Israel  in  the  kingdom  (compare  verse 
1^2  with  Isa.  lx:3-10). 

In  the  meantime  the  land  will  be  desolate,  as  it  is  now, 
the  fruit  of  their  evil  doings,  till  the  day  comes  when  the 
wilderness  will  be  a  fruitful  field  (Isa.  xxxii:16)  when  the 
desert  shall  rejoice  and  blossom  as  the  rose  (Isa.  xxxv:l). 

Once  more  the  prophet's  voice  is  heard  in  supplication. 
The  prayer  in  verse  14  is  answered  by  the  Lord  in  verses 
15-17.  The  Lord  will  show  again  in  that  day  the  marvel- 
ous things  as  He  did  in  their  past  redemption  out  of  Egypt. 
The  nations,  their  enemies,  will  be  witness  to  it;  they  will  be 
humiliated  in  the  dust. 

The  three  concluding  verses  belong  to  the  greatest  in  the 
Old  Testament  Scriptures.  Here  we  listen  to  a  great  praise 
and  outburst  of  adoration.  "Who  is  a  God  like  imto  Thee, 
that  pardoneth  iniquity,  and  passeth  by  the  transgression  of 
the  remnant  of  His  heritage?    He  retaineth  not  His  anger 


192  TEE  PROPHET  MICAH 

forever,  because  He  delighted  in  mercy.  He  will  turn  again, 
He  will  have  compassion  upon  us;  He  will  subdue  our 
iniquities;  and  Thou  will  cast  all  their  sins  into  the  depths 
of  the  sea.  Thou  will  perform  the  truth  to  Jacob,  and  the 
mercy  to  Abraham,  which  Thou  hast  sworn  unto  our  fathers 
from  the  days  of  old." 

Such  will  be  the  future  praise  of  the  remnant  of  His  heri- 
tage, when  the  Deliverer  comes  to  Zion  and  turns  away 
ungodliness  from  Jacob,  when  the  covenant  with  them  will 
be  consummated  and  their  sins  will  be  taken  away  (Rom. 
xi:26,  27).  Once  a  year  orthodox  Jews  go  to  a  running 
stream  and  scatter  into  it  bits  of  paper  and  small  articles, 
repeating  while  they  do  it  these  three  verses  (the  so-called 
Tashlik  ceremony).  It  is  but  an  outward  act,  yet  testifying 
that  there  is  still  faith  in  Israel.  It  will  be  a  glorious  day 
when  God  forgives  them  their  sins  and  remembers  them  no 
more. 


NAHUM 


The  Prophet  Nahum 

INTRODUCTION 

Nahum's  history  is  unknown.  All  we  know  of  him  is  that  he  was  an 
Elkoshite.  His  name  means  "Comforter."  Some  have  identified 
Elkosh  with  a  village  of  similar  name  which  is  in  existence  today,  not 
far  from  the  site  of  ancient  Nineveh,  on  the  eastern  banks  of  the  Tigris. 
There  the  grave  of  Nahum  is  shown,  adored  alike  by  nominal  Christians 
and  the  followers  of  Mohammed.  But  careful  research  has  shown  this 
to  be  absolutely  without  any  foundation  whatever.  No  one  knew 
anything  about  that  grave  till  about  the  sixteenth  century  of  our  era. 
It  is  the  Elkosh  which  existed  in  Galilee  and  which  is  still  known  as  a 
little  village.    Nahum,  like  Jonah,  was  a  Galilean. 

THE  DATE  OF  NAHUM 

The  opening  verse  does  not  give  a  hint  as  to  the  time  Nahum  lived 
and  prophesied.  Critics,  on  account  of  some  Assyrian  expressions 
found  in  the  book  have  put  the  date  later.  From  internal  evidences  we 
can  ascertain  the  date  without  difficulty.  Judah  and  not  Israel  is 
addressed  by  Nahum.  There  is  no  reason  to  assume  that  he  lived  in 
exile  and  uttered  his  prophecy  in  the  land  of  Assyria.  He  spoke  in 
the  land  of  Israel,  probably  in  Jerusalem.  The  most  significant  passage 
which  gives  us  important  information  is  chapter  i:ll:  "There  is  one 
come  out  of  thee  (out  of  Assyria)  that  imagineth  evil  against  the  Lord, 
a  wicked  counsellor."  Who  was  this  wicked  counsellor,  who  imagined 
evil  against  the  Lord.''  There  can  be  but  one  answer.  A  wicked  counsel- 
lor came  out  of  Assyria,  the  mouthpiece  of  its  reigning  king  Sennacherib. 
His  name  was  Rab-shakeh.  He  blasphemed  and  defied  the  God  of 
Israel.  His  vile  words  are  recorded  in  2  Kings  xviii:26-27.  The  de- 
scription of  Nahum  fits  this  Assyrian  villain.  We  are  justified 
in  placing  Nahum  in  the  period  of  Hezekiah;  he  was  therefore  con- 
temporary with  Isaiah  and  Micah. 

There  is  an  interesting  link  between  Jonah,  Micah  and  Nahum. 
Jonah,  was  sent  with  the  message  to  Nineveh  about  one  hundred  and 
fifty  years  before  Nahum  prophesied.  Through  his  message  Nineveh 
turned  to  the  Lord.  Isaiah  and  Micah  prophesied  concerning  the  same 
Assyrian  power,  the  capital  of  which  was  Nineveh.  They  witnessed 
the  Assyrian  attack  upon  Jerusalem  and  Jehovahs  intervention 
in  behalf  of  His  people.  They  saw  the  downfall  of  the  kingdom 
of  Israel  through  Assyria  and  were  well  acquainted  with  the  wicked- 
ness of  the  Assyrian.  And  then  came  Nahum  from  Galilee,  and  the 
Spirit  of  God  gave  through  him  the  great  message  of  the  coming 
complete  destruction  of  Nineveh. 


196  THE  PROPHET  NAHUM 

ASSYRIAN  HISTORY 

A  knowledge  of  Assyrian  history,  and  its  grciit  ca!)ital  Nineveh,  is 
needed  for  a  better  understanding  of  Nahum's  prophecy.  It  is  strange 
that  ancient  writers  like  Ctesias,  the  physician  of  Artaxerxes,  Mnemon 
and  Diodorus  Siculus  have  but  little  to  say  about  Assyria,  and  many 
identified  Assyria  with  Babylonia.  The  infidel  critics  have  seen  their 
defeat  in  this  respect.  Not  believing  the  Bible,  they  trusted  in  the 
historical  accounts  of  pagan  writers,  and  assuming  that  they  were  right 
discredited  the  Word  of  God,  only  to  find  out  afterward  that  the  Bible 
is  right  and  the  heathen  historians  were  wrong.  For  instance,  Isaiah 
mentions  in  chapter  xx  Sargon,  king  of  Assyria.  Because  the  secular 
historians  know  nothing  of  such  a  king,  they  sat  in  judgment  upon  the 
Word  of  God.  They  denied  that  such  a  king  ever  existed,  thinking  that 
the  statement  by  Isaiah  is  an  invention.  But  when  Khorsabad  was 
excavated  the  annals  of  Sargon,  King  of  Assyria,  were  found  engraved 
on  the  walls  of  the  palace.  It  was  then  proven  that  Sargon  was  a  great 
warrior,  the  father  of  Sennacherib,  and  that  Isaiah  gave  a  true  record. 

Hezekiah,  the  king  of  Judah,  under  whom  Nahum  as  well  as  Isaiah 
and  Micah  prophesied,  had  paid  tribute  for  many  years  to  Assyria. 
When  he  revolted  an  Assyrian  army  appeared  in  the  land,  by  which 
over  forty  Judean  cities  were  captured.  Jerusalem  itself  was  saved  by 
divine  intervention  (see  Isa.  xxxvii:36).  Sennacherib,  who  had  sent  the 
expedition  against  Jerusalem,being  murdered  by  his  own  sons  in  681  B.C. 
(see  Isa.  xxxvii:38).  His  successor  was  Esarhaddon,  who  besieged  Sidon 
and  carried  its  treasures  to  Nineveh.  Asshurbanipal  succeeded  him  to 
the  throne  and  made  his  son  Shamash-shumukin  regent  of  Babylon,  for 
Babylon  was  then  an  insignificant  power.  Here  we  must  remember 
that  when  Babylon  was  next  to  nothing  in  world  history,  Isaiah  had 
predicted  its  coming  greatness  and  conquest  of  Jerusalem  by  the 
Babylonian  power.  Under  Asshurbanipal  the  ancient  and  great 
capital  of  Upper  Egypt  was  captured,  which  is  mentioned  by  Nahum 
in  chapter  iiirlO;  that  is,  No-Amon  is  Thebes.  Asshurbanipal  con- 
quered many  countries  and  nations;  he  razed  Susa  and  immense 
treasures  were  carried  off  to  Nineveh.  During  his  reign  every  year 
saw  a  cruel  war  and  ruin  and  carnage  was  spread  in  every  direction. 
The  captives  were  treated  in  a  horrible  manner,  with  all  kinds  of 
torture.  The  nations  suffered  terribly  under  this  wicked  monarch, 
so  that  when  finally  Assyria  fell  the  nations  rejoiced,  as  mentioned  by 
Nahum  at  the  conclusion  of  his  prophecy.  "All  that  hear  the  bruit  of 
thee  shall  clap  hands  over  thee;  for  upon  whom  hath  not  thy  wicked- 
ness passed  continually?"  After  Asshurbanipal  Assyria  declined. 
He  was  followed  by  Asshur-etil-ilani  and  Sin-shar-ishkun,  and  finally 
Assyria  and  its  great  and  proud  capital  were  conquered  by  Nabo- 
polassar,  the  father  of  Nebuchadnezzar  and  Cyaxares.  This  happened 
about  625  B.C.,  just  about  ninety  years  after  Nahum  announced  the 
destruction  of  Nineveh. 


THE  PROPHET  NAHUM  197 

THE  MESSAGE  OF  NAHUM 

His  prophetic  message  concerns  exclusively  Nineveh.  Critics 
have  put  question  marks  over  against  certain  parts  of  this  book,  while 
other  critics  have  contradicted  their  fellow  critics.  In  fact,  if  one 
wishes  to  find  theories  and  assumptions,  wild  guesses  and  fanciful 
hypotheses,  the  camp  of  the  rationalist  is  the  place.  The  unity  and 
integrity  of  the  prophecy  of  Nahum  is  beyond  controversy.  As  the 
opening  verse  announces,  it  is  the  burden  of  Nineveh. 

Typically  Nineveh  stands  for  the  world  powers  to  the  end  of  the 
times  of  the  Gentiles,  and  its  overthrow  foreshadows  the  overthrow  of 
the  final  world  powers. 

THE  DIVISION  OF  NAHUM 

The  three  chapters  of  which  Nahum  is  composed  give  us  the  correct 
division  of  his  prophecy.  In  the  first  chapter  we  find  the  purpose  of 
God  in  dealing  in  judgment  with  the  oppressor  of  Israel.  The  second 
chapter  describes  the  overthrow,  the  plundering  and  destruction  of 
Nineveh.  The  third  chapter  shows  the  guilt  and  the  well  deserved 
judgment  and  ruin  of  Nineveh. 


198  TEE  PROPHET  NAIIUM 


Analysis  and  Annotations 

THE  PURPOSE  OF  GOD  IN  DEALING  WITH  THE 
ASSYRIAN  OPPRESSOR 

CHAPTER  I 

1.  The  Superscription.     1. 

2.  Jehovah's  Majesty  in  Judgment.     2-6. 

3.  His  People  Comforted  and  Assured.     7-13. 

4.  The  Judgment  of  Assyria  and  the  Result.     14-15. 

1.  The  Superscription:  Verse  1.  The  burden  of  Nineveh; 
it  means  that  there  is  to  follow  a  weighty  prophetic  oracle 
concerning  the  great  world  city  of  Nineveh,  whose  dimen- 
sions are  given  by  Jonah,  which  have  been  confirmed  by  the 
excavations.  The  next  sentence  gives  us  the  definite  infor- 
mation that  what  follows  in  the  book  is  the  vision  of  Nahum 
the  Elkoshite. 

2.  Jehovah's  Majesty  in  Judgment:  Verses  2-6.  It  is  a 
sublime  description.  God  is  a  jealous  God.  The  jealousy 
of  God  has  for  its  source  the  love  for  His  elect  people  (see 
Zech.  i).  "For  thou  shalt  worship  no  other  god;  for  the 
Lord,  whose  name  is  jealous,  is  a  jealous  God.'*  He  is  jeal- 
ous over  His  people  lest  they  serve  other  gods.  And  because 
He  is  a  jealous  God,  a  holy,  a  sin-hating  God,  He  must  be 
an  avenger  of  what  is  against  His  character.  He  will  take 
vengeance  on  His  adversaries  and  reserveth  wrath  for  His 
enemies.  Destructive  criticism  has  invented  an  infidel 
theory  as  if  the  God  of  wrath  and  vengeance  were  the 
product  of  the  mind  of  man,  and  that  Jehovah  is  some 
tribal  deity,  corresponding  to  the  tribal  gods  of  the  sur- 
rounding heathen  nations.  Thus  criticism  rejects  the 
Jehovah  of  the  Bible  and  invents  its  own  god,  rejecting  the 
threatenings  of  coming  wrath  and  judgment  as  taught  in  the 
Old  Testament  and  in  the  New  in  connection  with  the  Com- 
ing of  the  Lord,  branding  these  revelations  the  result  of 
the  false  apocalyptic  teachings  of  the  Jews.    God  is  the  God 


THE  PROPHET  NAHUM  199 

of  Love,  as  much  as  He  is  the  God  of  Wrath.  He  must  be 
that  or  He  would  not  be  the  God  of  Light  and  Holiness. 
He  cannot  afford  to  let  evil  go  on  forever.  He  is  the  Lord 
slow  to  anger.  His  patience  is  great,  but  He  will  not  acquit 
the  guilty,  who  continue  in  sin  and  do  evil.  Verses  2  and 
3  describe  His  righteous  government.  Then  follows  a  beau- 
tiful poetic  description  of  His  majesty,  a  description  suited 
to  the  finite  mind  of  man. 

In  whirlwind  and  storm  is  His  way. 

And  clouds  are  the  dust  of  His  feet. 

He  rebuketh  the  sea  and  drieth  it  up 

And  empties  all  the  rivers. 

Carmel,  Bashan  and  Lebanon  are  thinned  out. 

And  the  Flower  of  Lebanon  languisheth. 

Mountains  quake  before  Him 

And  all  the  hills  melt  away; 

And  the  earth  is  consumed  in  His  presence. 

The  world  and  all  that  dwell  therein. 

Before  His  indignation  who  can  stand? 

And  who  can  abide  His  fierce  anger.' 

His  fury  is  poured  out  like  fire. 

And  the  rocks  are  thrown  down  by  Him." 

What  to  the  mind  of  man  is  more  imposing  than  the  tower- 
ing storm-clouds,  and  what  more  terrifying  than  the  onrush- 
ing  whirlwind,  which  lays  low  the  forest?  Man,  the  crea- 
ture of  the  dust,  steps  upon  the  dust  of  the  earth,  to  which 
man  returns  in  the  hour  of  death.  But  Jehovah  has  the 
clouds  as  the  dust  of  His  feet.  If  He  arises  in  His  righteous 
wrath  all  will  be  swept  before  Him,  and  the  mountains, 
symbolical  of  the  kingdoms  of  the  earth,  will  quake  before 
Him,  and  the  pride  of  man  will  be  humbled  in  the  dust 
(see  Isa.  ii). 

3.  His  People  Comforted  and  Assured:  Verses  7-13. 
While  in  the  foregoing  section  He  speaks  of  His  own  charac- 
ter in  dealing  with  evil,  He  now  gives  comfort  and  assurance 
to  those  who  trust  in  Him,  that  is,  to  His  people.  He  knoweth 
them,  the  comfort  all  His  people  have  at  all  times,  the  Lord 
knoweth  them  that  are  His,  and  as  our  Lord  said,  "I  know 
my  sheep."    For  such  the  Lord  is  good  and  a  stronghold 


200  THE  PROPHET  NAHUM 

in  the  day  of  trouble.  But  His  enemies  will  feel  His  wrath. 
"But  with  an  overrunning  flood  He  will  make  an  utter  end 
of  the  place  thereof  (Nineveh)  and  darkness  will  pursue  His 
enemies." 

In  the  prophetic  application  we  must  look  beyond  the 
horizon  of  Nahum's  time  and  the  judgment  of  Nineveh. 
The  day  of  the  Lord  brings  the  final  overthrow  of  the  proud 
world  powers,  and  the  remnant  of  His  people  will  have  in 
the  Lord  a  refuge,  while  the  judgment  floods  sweep  over 
the  earth  (see  Psa.  xlvi). 

On  the  ninth  verse  many  expositors  have  erred  in  their 
interpretation.  It  is  also  addressed  to  Israel.  "What  do 
ye  imagine  against  the  Lord.^*"  Do  you  imagine  that  the 
Lord  is  not  going  to  do  it?  Will  He  repent  of  His  judgment 
purpose?  No!  He  who  has  spoken  "will  make  an  utter 
end,"  and  to  His  people  it  is  spoken  "aSliction  shall  not  rise 
up  the  second  time." 

Then  a  description  of  the  Assyrian  in  verse  10.  They  are 
entangled  like  thorns,  so  that  they  will  find  no  escape  when 
the  judgment  overtakes  them,  v/hile  they  are  drunk  with 
wine  in  their  carousings.  Like  the  dry  stubble  are  they  to 
be  devoured.  Rab-shakeh,  as  mentioned  in  our  introduc- 
tion, is  the  one  who  came  out  of  Assyria  against  Jerusalem 
with  evil  imaginations.  The  better  translation  of  verse  12 
is,  "Though  they  be  strong,  and  likewise  many,  even  so 
shall  they  be  cut  down,  and  he  (the  Assyrian)  shall  pass 
away." 

The  second  half  of  the  twelfth  verse  concerns  His  people. 
"Though  I  have  afflicted  thee,  I  will  afflict  thee  no  more." 
One  can  see  at  once  that  the  "no  more"  demands  a  future 
fulfillment.  For,  while  it  is  true,  the  Assyrian  did  no  longer 
afflict  Israel,  yet  affliction  upon  affliction  has  been  their  lot. 
But  there  comes  the  day  when  all  afflictions  will  cease.  "For 
now  wifl  I  break  his  yoke  (the  yoke  of  the  Assyrian)  from 
off  thee  (Israel)  and  I  will  burst  thy  bonds  asunder." 

4.  The  Judgment  of  the  Assyrian  and  the  Result:  Verses 
14-15.  The  fourteenth  verse  gives  the  judgment  command- 
ment as  to  Assyria  and  Nineveh.    They  are  vile,  and  the 


THE  PROPHET  NAHUM  201 

God  who  declared  His  character  in  the  beginning  of  this 
message,  is  going  to  act  accordingly. 

The  result  is  stated  in  the  last  verse  of  this  chapter. 
"Behold,  upon  the  mountains  the  feet  of  him  that  bringeth 
good  tidings,  that  publisheth  peace!  O  Judah,  keep  thy 
solemn  feasts,  perform  thy  vows;  for  the  wicked  shall  no 
more  pass  through  thee;  he  is  utterly  cut  off."  The  prophet 
beholds  how  the  messengers  rush  over  the  mountains  with 
the  good  news.  Judah  and  Jerusalem  are  delivered.  Peace 
has  come.    Praise  and  thanksgiving  is  heard  in  Zion. 

We  must  not  overlook  tlie  similar  passage  in  Isaiah  lii:7. 
"How  beautiful  upon  the  mountains  are  the  feet  of  him 
that  bringeth  good  tidings,  that  publisheth  peace,  that 
bringeth  good  tidings  of  good,  that  publisheth  salvation, 
that  saith  unto  Zion,  Thy  God  reigneth!  .  .  .  Break  forth 
into  joy,  sing  together,  ye  waste  places  of  Jerusalem;  for 
the  Lord  hath  comforted  His  people,  He  hath  redeemed 
Jerusalem.  The  Lord  hath  made  bare  His  holy  arm  in  the 
eyes  of  all  the  nations;  and  all  the  ends  of  the  earth  have 
see  the  salvation  of  our  God."  This  was  spoken  in  connec- 
tion with  Babylon's  overthrow,  but  its  wider  application 
and  meaning  is  future.  The  overthrow  of  Babylon  and 
Nineveh  did  not  result  in  the  glorious  things  spoken  of  by 
Isaiah  and  Nahum.  Not  then  did  the  ends  of  the  earth 
see  the  salvation  of  God,  nor  was  Jerusalem  redeemed,  nor 
God  as  King  entlironed  in  Zion.  It  is  all  yet  to  come. 
When  that  day  comes,  the  messengers  will  go  forth  from 
Jerusalem  and  declare  the  good  tidings  to  the  nations  of 
the  world.  The  good  news  of  the  kingdom  will  be  heralded 
far  and  wide,  in  the  beginning  of  the  millennium,  and  then 
the  abiding,  abundant  peace  has  come,  so  that  all  the 
nations  see  the  salvation  of  the  God  of  Israel.  The  wicked, 
opposing  powers  of  the  world  will  then  be  no  more. 

THE  OVERTHROW,  PLUNDERING  AND  DESTRUCTION 
OF  NINEVEH 

CHAPTER  11 

1.  The  Capture  of  Nineveli  Annouriccnl  and  Described.      1-10. 

2.  The  Completeness  of  the  Judgment.     ll-l.S. 


202  TEE  PROPHET  NAHUM 

1.  The  Capture  of  Nineveh  Aimoimced  and  Described: 
Verses  1-10.  This  great  prophecy  was  literally  fulfilled 
some  ninety  years  after  Nahum  had  spoken.  When  these 
words  were  spoken  Nineveh  was  in  the  zenith  of  her  glory. 
Who  told  Nahum  the  Elkoshite  that  the  proud  world  city 
would  undergo  such  a  sack  and  be  completely  wiped  out.? 
Who  moved  his  pen  to  give  such  a  vivid  description  of  what 
would  take  place .^^  There  is  but  one  answer — the  Spirit  of 
God.  How  was  the  prophecy  fulfilled.''  Cyaxeres  of  the 
Medes  had  surrounded  Nineveh  in  the  north.  Nabopolassar 
of  Babylon  entered  into  an  alliance  with  Cyaxares  against 
the  Assyrians,  which  was  sealed  by  the  marriage  of  the 
daughter  of  Cyaxares,  Amunia,  with  the  son  of  Nabopolas- 
sar, that  is,  Nebuchadnezzar,  who  appeared  then  as  the  col- 
league of  his  father,  till  the  Lord  called  him  as  the  instru- 
ment of  judgment  upon  Jerusalem  and  he  became  the  head 
of  the  Babylonian  monarchy  (see  Dan.  xi).  They  made 
an  assault  upon  Nineveh.  The  Assyrian  king,  a  son  of 
Asshm-banipal,  collected  all  his  forces  into  the  lower  part 
of  the  immense  city.  Three  times  the  forces  of  the  Assyrian 
sallied  forth  from  the  city  and  inflicted  severe  punishment 
upon  the  besieging  armies,  and  Nabopolassar  had  great 
difficulty  in  keeping  the  Median  forces  from  flight.  The 
Assyrians  after  these  successes  abandoned  themselves  to 
great  carousings,  as  stated  in  Nahum  i:10.  But  during  that 
night  they  were  attacked  by  the  besiegers  and  driven  back 
behind  the  walls.  Then  the  troops  which  were  under  the 
command  of  the  brother-in-law  of  the  Assyrian  king  were 
routed  and  driven  into  the  river  Tigris.  The  main  part  of 
Nineveh  was  still  safe.  In  the  third  year  of  the  siege  the 
river  which  surroimded  the  city  became  its  enemy.  Great 
rains  had  fallen  and  suddenly  there  was  a  tremendous  flood 
which  broke  down  the  walls  surrounding  the  city.  This  was 
predicted  by  Nahum  in  this  chapter  in  the  sixth  verse. 
The  king  despaired  of  saving  his  life.  He  had  sent  his  family 
north,  and  when  all  hope  was  gone  he  shut  himself  up  with 
all  his  treasures  in  the  royal  citadel  and  burned  himself 
with  them.     Then   the  victors  entered  into  the  city,  and. 


THE  PROPHET  NAHUM  203 

after  securing  an  immense  booty,  which  was  carried  to 
Babylon  and  Ecbatana,  the  Babylonians  set  fire  to  the 
sacked  city,  and  destroyed  it  completely  by  fire. 

The  prophet  in  the  beginning  of  this  chapter  addresses 
Nineveh;  he  urges  that  she  make  ready  to  defend  herself,  for 
he  that  dasheth  into  pieces  has  appeared  before  her  walls. 
It  was  the  Lord  who  had  used  the  Assyrian  to  bring  judg- 
ment upon  Israel  and  upon  Jacob,  but  now  the  time  had 
come  for  the  restoration  of  their  former  excellency.  The 
Authorized  Version  gives  the  wrong  sense,  and  the  second 
verse  is  correctly  rendered:  "For  the  Lord  bringeth  again 
the  excellency  of  Jacob,  as  the  excellency  of  Israel;  for 
the  emptiers  have  emptied  them  out,  and  marred  their  vine 
branches."  Then  the  besieging  army  is  described.  Here  we 
read  of  their  glittering  arms,  their  fast  racing  chariots,  which 
dash  along  like  lightning. 

We  have  heard  even  reputable  Bible  teachers  make  the 
statement  that  Nahum  predicted  the  automobiles  racing 
along  our  streets.  Such  fanciful,  far-fetched  and  arbitrary 
applications  of  the  Word  of  God  do  immense  harm.  Nahum 
does  not  anticipate  the  automobile,  but  gives  a  picture  of 
the  besiegers  of  Nineveh  with  their  chariots,  drawn  by  swift 
horses. 

In  verse  5  the  Assyrian  king  is  seen  turning  to  his  army, 
as  he  sees  the  chariots  dashing  along  the  highways  and 
broadways  which  lead  to  the  city;  he  counts  his  worthies, 
his  generals  and  captains.  And  the  army  suddenly  called, 
in  making  haste  stumbled  along  in  disorder  and  made  haste 
to  reach  the  walls.  As  stated  above,  the  sixth  verse  was  ful- 
filled when  the  river  became  a  flood  and  undermined  the 
foundations  of  the  walls,  so  that  the  besiegers  could  enter 
in.  And  when  Babylon  fell,  under  the  grandson  of  Nebu- 
chadnezzar, the  river  also  was  the  means  of  defeat,  for  the 
enemy  had  diverted  the  river  Euphrates  and  through  the 
dry  river-bed  entered  the  city. 

The  word  "Huzzab"  in  the  seventh  verse  has  led  to  a 
great  deal  of  discussion.  Some  claim  that  it  is  the  name 
of  the  Queen  of  Nineveh;  others  that  it  is  a  symbolical 


204  THE  PROPHET  NAHUM 

name  of  the  city;  archaeology  throws  no  light  up>on  its 
meaning.  We  beHeve  the  word  "Huzzab"  should  be  trans- 
lated, "It  is  determined."  Then  the  sentence  reads, 
"It  is  determmed;  she  is  made  bare  and  led  away 
captive;  and  her  maids  moan  like  the  doves,  smiting  upon 
their  breasts." 

The  flight  of  the  population  of  Nineveh  is  pictured  in  the 
eighth  verse.  Like  as  a  pool  of  water  empties  when  the  sluices 
are  opened,  so  they  flee.  The  soldiers  cry  "Stand!  Stand!" 
but  there  is  a  panic.    They  rush  away  and  none  looks  back. 

In  the  next  two  verses  the  plundering  of  the  city  is  pre- 
dicted. Silver  and  gold  is  taken  away.  There  seems  to  be 
no  end  of  all  the  glorious  things  which  were  heaped  together 
in  Nineveh.  The  city  is  emptied;  hearts  melt,  courage  is 
gone;  there  are  tottering  knees  and  pale  faces. 

2.  The  Completeness  of  the  Judgment:  Verses  11-13. 
Is  it  a  sarcastic  question  which  is  asked,  "Where  is  the  den 
of  lions.'*"  What  has  become  of  her  proud  boastings  of 
being  the  Queen-City  of  the  nations.'* 

Then  Jehovah  speaks  of  the  completeness  of  her  judgment 
and  overthrow.  "Behold,  I  am  against  thee,  saith  the  Lord 
of  hosts,  and  I  will  burn  her  chariots  in  the  smoke,  and  I 
will  cut  off  thy  prey  from  the  earth,  and  the  voice  of  thy 
messengers  shall  no  more  be  heard." 

NINEVEH'S  GUILT  AND  WELL-DESERVED  JUDGMENT 

CHAPTER  in 

1.  The  Great  Wickedness  of  Nineveh.     1-7. 

2.  Her  Fate  to  be  Like  the  Fate  of  No-Amon.     8-13. 

3.  Her  Well-deserved  and  Complete  Judgment.     14-19. 

1.  The    Great    Wickedness    of    Nineveh:  Verses    1-7. 

Nineveh  was  a  bloody  city,  for  her  kings  never  knew  peace, 
but  were  constantly  at  war.  The  Hebrew  Ir-Damim  means 
*'City  of  Blood  Drops."  They  boasted  of  making  the  blood 
of  their  enemies  run  like  rivers.  It  was  a  city  full  of  lies 
and  rapine.  Her  word  could  not  be  trusted;  she  broke 
truces    and    covenants    and    deceived    nations    with    lying 


THE  PROPHET  NAHUM  205 

promises  of  help  and  protection.  As  stated  in  the  second 
chapter,  she  was  ferocious  as  a  Hon  and  the  prey  never 
departed. 

But  she  received  as  she  had  sown.  The  next  two  verses 
give  again  the  scenes  of  carnage  during  her  judgment  hour. 

"The  cracking  of  the  whip; 
And  the  noise  of  the  rattling  wheels; 
The  prancing  of  the  horses. 
And  the  dashing  chariots. 

The  horseman  mounting; 

And  the  flashing  sword. 

And  the  glittering  of  the  spear; 

And  the  multitude  of  the  slain; 

And  the  heaps  of  the  corpses. 

There  is  no  end  of  dead  bodies; 

They  stumble  over  their  corpses." 

And  why?  "Because  of  the  multitudes  of  the  whoredoms 
of  the  well-favored  harlot,  the  mistress  of  witchcrafts,  that 
selleth  nations  through  her  whoredoms,  and  families  through 
her  witchcrafts."  She  made  herself  attractive  like  a  harlot 
does,  to  ensnare  and  beguile  weaker  nations.  Like  all  these 
ancient  cities  she  was  filled  with  witchcrafts,  that  is,  sor- 
ceries. The  power  of  darkness  manifested  itself  in  the 
dominion  of  evil  spirits,  which  Nineveh  courted.  Spiritism, 
as  advocated  today  by  men  of  research  and  culture,  of  the 
type  of  Oliver  Lodge  and  Conan  Doyle,  and  a  multitude  of 
others,  is  not  a  new  thing.  Egypt,  Babylon  and  Nineveh 
and  other  centers  of  paganism  were  filled  with  occultism, 
the  practice  of  which  hastened  their  doom;  as  the  doom  of 
our  age  will  be  consummated  through  the  influence  of  the 
same  evil  powers. 

Then  Jehovah  speaks  again,  as  the  God  of  retribution  and 
judgment.    These  are  solemn  words. 

"Behold!   I  am  against  thee,  saith  the  Lord  of  hosts; 
And  uncover  thy  skirts  over  thy  face. 
And  display  to  the  nations  thy  nakedness. 
And  to  kingdoms  thy  shame! 


206  TEE  PROPHET  NAHUM 

And  I  will  cast  vileness  upon  thee. 

And  disgrace  thee 

And  make  thee  a  gazing-stock. 

And  it  shall  come  to  pass. 

That  all  that  look  upon  thee 

Shall  flee  from  thee, 

And  say,  Nineveh  is  laid  waste; 

Who  will  lament  over  her? 

Whence  shall  I  seek  comforters  for  her?" 

She  had  acted  the  harlot  and  now  she  receives  the  punish- 
ment of  a  harlot,  which  consisted  in  exposing  her  in  public. 
She  would  be  a  gazing-stock  for  nations  and  kingdoms,  as 
the  righteous  God  stripped  her  of  all  and  exposed  her  shame. 
There  would  be  no  one  to  lament  over  the  vile  mistress  of 
witchcrafts. 

2.  Her  Fate  Like  the  Fate  of  No-Amon:  Verses  8-13. 
"Art  thou  better  than  No-Amon  that  dwelt  by  the  rivers? 
Waters  were  round  about  her;  her  bulwark  was  the  sea 
and  her  wall  was  of  the  sea.  Ethiopia  and  Egypt  were  her 
strength,  and  there  was  no  limit;  Put  and  Lubim  were  thy 
helpers."  No-Amon  was  an  Egyptian  city,  known  to  the 
Greeks  by  the  name  of  Thebes.  The  judgment  of  No-Amon, 
or,  as  it  is  also  called,  "No,"  was  announced  by  the  prophet 
Jeremiah.  "The  Lord  of  Hosts,  tlie  God  of  Israel  saith. 
Behold,  I  will  punish  the  multitude  of  No,  and  Pharaoh  and 
Egypt,  with  their  gods  and  their  kings,  even  Pharaoh  and 
them  that  trust  in  him"  (Jer.  xlvi:5).  Ezekiel  likewise  had 
spoken  of  this  great  Egyptian  city  (Ezek.  xxx:14-16).  There 
existed  an  immense  temple  there  in  honor  of  the  god  of  No, 
the  building  had  great  facades  and  columns  and  covered  a 
large  space;  tiie  ruins  which  are  left  are  still  most  wonderful 
to  look  upon.  It  was  situated  on  the  upper  Nile  some  four 
hundred  miles  from  Cairo,  and  was  built  along  the  river 
front.  On  the  other  side  of  the  river  was  the  city  of  the 
dead,  the  Necropolis,  with  a  long  line  of  temples,  devoted 
to  the  worship  of  former  Pharaohs,  and  behind  these  temples 
were  thousands  of  tombs,  many  of  which  have  been  un- 
covered by  the  spade  of  the  explorer.    The  cuneiform  monu- 


THE  PROPHET  NAHUM  207 

ments  tell  of  the  fate  of  Thebes.  Though  she  was  defended 
by  the  strong  men  of  Ethiopia  and  of  Egj'pt  and  Phut,  and 
the  Libyans,  nothing  could  avert  her  doom.  She  was  car- 
ried into  captivity,  her  young  children  were  dashed  in  pieces, 
and  her  great  men  were  bound  in  chains.  Could  then 
Nineveh  hope  to  escape?  The  fate  of  No-Amon  was  a 
prophecy  of  Nineveh's  fate.  She  was  even  more  wicked 
than  the  Egyptian  city.  Her  fate  is  described  in  verses 
11-13. 

3.  Her  Well-deserved  and  Complete  Judgment:  Verses 
14-19.  Dramatically  the  prophet  calls  upon  Nineveh  to 
draw  water  for  the  siege,  to  secure  clay  for  brick  to  repair 
the  breaches  in  the  wall.  But  all  would  be  useless,  for  the 
Almighty  had  decreed  her  downfall.  The  fire  would  devour 
the  proud  city,  the  sv/ord  do  its  havoc  in  cutting  them  off. 
Let  them  be  as  numerous  as  the  cankerworm  (see  annota- 
tions of  Joel  i),  make  thyself  as  many  as  the  locusts,  which 
come  in  immense  swarms,  and  it  will  be  all  to  no  avail.  Her 
great  commerce,  her  merchant-princes,  were  a  vast  host, 
like  the  stars  of  heaven,  but  all  would  soon  be  devastated, 
as  the  cankerworm  spoileth  and  then  flies  away.  Their 
crowned  ones,  the  chiefs  in  authority,  would  all  be  scattered 
just  as  the  sun-rise  scatters  the  locusts  and  swarms  of  grass- 
hoppers to  a  place  unknown.  Their  shepherds,  the  leaders 
and  rulers,  under  the  king  of  Assyria,  v/ould  sleep  in  death, 
while  the  population  wandered  homeless  over  the  moun- 
tains, with  none  to  gather  them. 

Nineveh's  ruin  is  complete  and  irreparable.  All  who  hear 
of  her  fall  rejoice  and  clap  their  hands. 


HABAKKUK 


The  Prophet  Habakkuk 

INTRODUCTION 

There  is  a  very  interesting  diversity  among  these  Minor  Prophets. 
Hosea  starts  with  the  command  of  the  Lord  for  a  symbolical  action  to 
show  Israel  her  spiritual  whoredoms.  Joel  plunges  in  at  once  to  describe 
the  judgment  of  the  land  by  the  locusts  and  leads  on  to  the  day  of  the 
Lord.  Amos  begins  with  the  announcement  of  the  judgment  of  the 
surrounding  nations,  while  Obadiah  is  chiefly  concerned  with  the 
judgment  of  Edom.  Jonah  is  diflFerent  from  all  the  rest  in  his  miraculous 
experience,  while  Micah  has  a  character  of  his  own.  Nahum,  as  we 
saw,  has  the  one  great  message  of  the  doom  of  Nineveh,  and  brings 
comfort  to  God's  people.  Habakkuk  again  is  different  from  all  the 
rest.  In  Nature  God  displays  as  Creator  a  wonderful  diversity,  and 
so  in  His  revelation  His  Spirit  uses  every  instrument  in  His  own  way, 
as  it  pleases  Him. 

Of  Habakkuk  the  same  holds  good  as  with  most  of  the  other  Minor 
Prophets;  we  know  nothing  of  the  particulars  of  his  life.  It  does  not 
matter  much.  God  knows  these  holy  men,  whom  he  called  to  make 
known  His  will  and  the  future,  and  He  has  kept  the  record  of  their 
lives,  as  He  keeps  the  record  of  all  our  lives. 

His  name  means  "to  embrace,"  but  it  has  the  double  meaning  "to 
embrace"  and  "being  embraced."  He  embraced  his  own  people  and 
embraced  God  in  prayer,  then  "being  embraced" — God  answered 
him.  Dr.  Martin  Luther  gave  a  very  striking  definition  of  his  name, 
which  cannot  be  improved  upon.  "Habakkuk  signifies  an  embracer, 
or  one  who  embraces  another,  takes  him  into  his  arms.  He  embraces 
his  people,  and  takes  them  to  his  arms,  i.  e.,  he  comforts  them  and  holds 
them  up,  as  one  embraces  a  weeping  child,  to  quiet  it  with  the  assurance 
that  if  God  wills  it  shall  soon  be  better." 

It  has  been  assumed  that  he  probably  sprang,  like  Jeremiah  and 
Ezekiel,  from  a  priestly  family,  for  at  the  end  of  the  great  ode,  at  the 
conclusion  of  the  book,  he  states — "to  the  chief  singer  on  my  stringed 
instruments,"  from  which  we  may  gather  that  he  was  officially  qualified 
to  take  part  of  the  Temple  service.  But  Isaiah  xxviii:20  seems  to  con- 
tradict this. 

An  apocryphal  book,  "Bel  and  the  Dragon,"  states  that  Habakkuk 
was  miraculously  transported  to  Daniel,  who  had  been  cast  a  second 
time  to  the  lions  by  Cyrus.  This  and  other  legends  are  without  any 
foundation  at  all,  and  need  not  be  examined,  for  they  are  worthless. 

THE  DATE  OF  HABAKKUK 

As  it  is  with  Nahum,  so  it  is  with  Habakkuk,  the  superscription  does 


212  THE    PROPHET    HABAKKUK 

not  fix  a  definite  date,  but  the  contents  of  the  book  do  not  leave  us  in 
doubt  about  the  time  when  this  man  of  God  prophesied. 

In  the  sixth  verse  of  the  opening  chapter  we  read,  "For,  lo,  I  raise 
up  the  Chaldeans,  that  bitter  and  hasty  nation,  which  shall  march 
through  the  breadth  of  the  land,  to  possess  the  dwelling  places  that  are 
not  theirs."  He  therefore  prophesied  at  the  time  when  the  Chaldeans, 
or  as  they  are  also  called  the  Babylonians,  were  coming  into  power, 
and  soon  to  be  used  against  the  house  of  Judah,  as  the  Assyrian  was 
used  in  judgment  with  the  house  of  Israel.  He  prophesied  during  the 
reign  of  Josiah,  that  is  at  the  very  close  of  his  reign,  and  a  few  years 
before  Nineveh  was  destroyed,  which  elevated  the  Babylonians  to  the 
place  of  prominence.  Some  have  put  the  date  into  the  reign  of  Man- 
asseh,  the  father  of  Josiah,  but  this  is  too  early.  Josiah  died  on  the 
battlefield,  and  after  his  son  Jehoahaz  had  reigned  three  months, 
Pharaoh-necho,  who  had  slain  Josiah,  made  Eliakim,  the  son  of  Josiah, 
king  over  Judah,  and  gave  him  the  name  of  Jehoiakim  (see  2  Kings 
xxiv:28-37). 

THE  MESSAGE  OF  HABAKKUK 

The  language  which  Habakkuk  used  is  extremely  beautiful.  Pro- 
fessor Delitzsch  speaks  of  it  as  follows:  "His  language  is  classical 
throughout,  full  of  rare  and  select  turns  and  words,  which  are  to  some 
extent  exclusively  his  own,  whilst  his  view  and  mode  of  presentation 
bear  the  seal  of  independent  force  and  finished  beauty.  Notwithstand- 
ing the  violent  rush  and  lofty  soaring  of  the  thoughts,  his  prophecy 
forms  a  finely  organized  and  artistically  rounded  whole.  Like  Isaiah, 
he  is,  comparatively  speaking,  much  more  independent  of  his  pre- 
decessors, both  in  contents  and  form,  than  any  of  the  other  prophets." 
"Everything  reflects  the  time  when  prophecy  was  in  its  greatest  glory, 
when  the  place  of  the  sacred  lyrics,  in  which  the  religious  life  had 
expressed  itself,  was  occupied,  through  a  still  mightier  interposition  on 
the  part  of  God,  by  prophetic  poetry  with  its  trumpet  voice."  Much 
in  his  message  is  in  the  form  of  communion  with  the  Lord.  He  begins 
with  the  familiar  heart-cry,  "O  Lord,  how  long  shall  I  cry?"  He 
receives  an  answer,  which  announces  the  coming  of  the  Chaldeans,  to 
which  again  the  prophet  replies.  Then  he  said,  "I  will  stand  upon  my 
watch,  and  will  set  me  upon  the  tower,  and  will  watch  and  see  what 
He  will  say  unto  me"  (chapter  ii).  Then  he  receives  another  answer. 
The  judgment  of  Judah  by  the  Chaldeans  as  well  as  the  overthrow  of  the 
Chaldeans,  on  account  of  the  deification  of  their  power,  is  the  prophetic 
message  with  which  he  starts. 

Sublime  is  the  great  lyric  ode  contained  in  the  third  chapter,  which 
begins  with  a  prayer  (chapter  iii).  It  is  one  of  the  greatest  descriptions 
of  the  Theophany,  the  Coming  of  the  Lord,  which  the  Spirit  of  God  has 
given.  He  comes  in  glory  and  in  wrath;  the  wicked  are  overthrown. 
His  people  are  saved.    It  waits  for  its  great  fulfillment  when  our  Lord 


THE    PROPHET    HABAKKUK  21S 

Jesus  Christ  shall  be  revealed  from  heaven  in  flaming  fire  with  His 
holy  angels. 

THE  DIVISION  OF  HABAKKUK 

The  division  is  very  simple.  Chapter  i  forms  the  first  part  and  gives 
the  coming  invasion  of  Judah  by  the  Chaldeans.  In  chapter  ii  the 
"Woe"  is  pronounced  upon  the  Chaldeans  and  their  destruction  is 
predicted.  The  third  chapter  contains  the  Vision  of  the  Coming  of  the 
Lord,  with  which  all  the  ungodly  world  powers  terminate,  and  the 
dominion  of  the  Gentiles  ends. 

Inasmuch  as  the  Authorized  Version  contains  numerous  incorrect 
renderings,  we  give  a  complete  text  in  a  metric  version. 


214  TEE    PROPHET    HABAKKUK 

The  Prophet  Habakkuk 

CHAPTER  I 

1.  The  Burden,  which  Habakkuk,  the  prophet,  saw. 

2.  How  long,  O  Lord,  must  I  cry 
And  Thou  hearest  not? 

I  cry  to  Thee:  Violence! 
And  Thou  dost  not  help. 

3.  Why  dost  Thou  show  me  iniquity. 
And  cause  me  to  behold  grievance? 
Oppression  and  violence  are  before  me; 
There  is  strife,  and  contention  ariseth. 

4.  Therefore  the  law  is  slacked; 
And  justice  doth  never  go  forth 

For  the  wicked  compass  about  the  righteous; 
Therefore  justice  goes  forth  perverted. 

5.  Behold  ye  among  the  nations  and  regard! 
And  wonder  marvellously; 

For  I  work  a  work  in  your  days 

Which  ye  will  not  believe,  though  it  were  told. 

6.  For  behold!   I  raise  up  the  Chaldeans, 
That  bitter  and  impetuous  nation. 

Which  march  through  the  breadth  of  the  earth. 
To  possess  dwelling-places  that  are  not  theirs. 

7.  They  are  terrible  and  dreadful. 

Their  judgment  and  dignity  proceed  from  themselves. 

8.  Swifter  than  leopards  are  their  horses. 
And  fiercer  than  the  evening  wolves. 
Their  horsemen  shall  spread  themselves. 
And  their  horsemen  shall  come  from  afar. 
They  fly  like  an  eagle  hastening  to  devour. 

9.  All  of  them  come  for  violence; 
The  host  of  their  faces  is  forward; 
And  they  gather  captives  like  the  sand. 


THE    PROPHET    HABAKKUK  215 

10.  Yea,  he  scofFeth  at  kings. 

And  princes  are  a  derision  unto  him. 

He  laughs  at  every  stronghold 

For  he  heapeth  up  earth  and  taketh  it. 

11.  Then  he  sweepeth  by  as  a  tempest 
And  shall  pass  over  and  be  guilty. 
He  whose  might  is  his  god. 

12.  Art  Thou  not  from  Everlasting, 
Jehovah,  my  God,  my  Holy  One? 
We  shall  not  die! 

Jehovah!     Thou  has  appointed  them  for  judgment; 
And  Thou,  O  Rock!     Thou  has  established  him  for  chastise- 
ment. 

13.  Thou  art  of  purer  eyes  than  to  behold  evil; 
Thou  canst  not  look  upon  injustice. 

Why  lookest  Thou  upon  the  treacherous? 
Why  art  Thou  silent  when  the  wicked  destroys 
The  man  that  is  more  righteous  than  he? 

14.  And  Thou  raakest  men  like  fishes  of  the  sea. 
Like  reptiles  that  have  no  ruler. 

15.  All  of  them  he  lifts  up  with  the  hook. 
He  catcheth  them  in  His  net 

And  gathers  them  in  his  drag; 
Therefore  he  rejoices  and  is  glad. 

16.  Therefore  he  sacrificeth  to  his  net. 
And  burneth  incense  to  his  drag. 
Because  by  them  his  portion  is  rich. 
And  his  food  plenteous. 

17.  Shall  he,  therefore,  empty  his  net. 

And  spare  not  to  slay  the  nations  continually? 

CHAPTER  n 

1.  I  will  stand  upon  my  watch. 
And  set  nie  upon  the  tower. 
And  I  will  wait  to  see  M'hat  He  will  say  to  me. 
And  what  I  shall  answer  as  to  my  complaint. 


216  THE    PROPHET    HABAKKUK 

i.  And  Jehovah  answered  me  and  said: 

Write  the  vision  and  make  it  plain  on  tablets. 
That  he  may  run  that  reads  it. 

3.  For  the  vision  is  yet  for  the  appointed  time, 
And  it  hastens  to  the  end,  and  shall  not  lie; 
Though  it  tarry,  wait  for  it; 

Because  it  will  surely  come,  it  will  not  tarry. 

4.  Behold  the  proud: 

His  soul  is  not  right  within  him; 
But  the  just  shall  live  by  his  faith. 

5.  And  moreover,  wine  is  treacherous; 

A  haughty  man,  that  keepeth  not  at  home: 
Who  enlargeth  this  desire  as  Sheol, 
As  death  he  is  and  cannot  be  satisfied. 
And  gathereth  all  nations  to  himself 
And  heapeth  unto  him  all  peoples. 

6.  Will  not  all  these  take  up  a  song  against  him? 
And  a  taunting  proverb  against  him,  and  say: 
Woe  to  him  who  increaseth  what  is  not  his  own! 
How  long.'* 

And  that  ladeth  himself  with  pledges. 

7.  Will  not  thy  biters  rise  up  suddenly. 

And  those  awake  that  shall  shake  thee  violently? 
And  thou  wilt  become  a  prey  to  them. 

8.  Because  thou  hast  plundered  many  nations. 

All  the  remnant  of  the  peoples  shall  plunder  thee; 

Because  of  men's  blood,  and  for  the  violence  done  to  the  land, 

To  the  city  and  all  that  dwell  therein. 

9.  Woe  to  him  that  procureth  a  wicked  gain  for  his  house. 
To  set  his  nest  on  high. 

To  secure  himself  from  the  hand  of  disaster. 

10.  Thou  has  devised  shame  for  thy  house. 

By  cutting  off  many  peoples,  and  sinning  against  thyself. 

11.  For  the  stone  crieth  out  from  the  wall. 

And  the  beam  out  of  the  wood-work  answers  it. 


THE    PROPHET    HABAKKUK  217 

18.  Woe  to  him  that  buildeth  a  town  with  blood. 
And  founds  a  city  by  iniquity. 

13.  Behold  is  it  not  from  Jehovah  of  hosts. 
That  the  peoples  labor  for  the  £re, 

And  the  nations  weary  themselves  for  vanity? 

14.  For  the  earth  shall  be  filled 

With  the  knowledge  of  the  glory  of  Jehovah, 
As  the  waters  cover  the  sea. 

15.  Woe  to  him  that  giveth  his  neighbor  to  drink. 
Pouring  out  thy  fury,  and  also  making  drunk. 
In  order  to  look  upon  their  nakedness. 

16.  Thou  are  filled  full  with  shame  instead  of  glory. 
Drink  thou  also,  and  be  like  the  uncircumcised: 

The  cup  of  Jehovah's  right  hand  shall  be  turned  to  thee. 
And  vile  shame  shall  be  upon  thy  glory. 

17.  For  the  violence  done  to  Lebanon  shall  cover  thee. 

And  the  destruction  of  wild  beasts  which  made  them  afraid. 

Because  of  the  blood  of  men,  and  the  violence  done  to  the 

land, 

To  the  city  and  all  that  dwell  therein. 

18.  What  profiteth  a  graven  image,  that  its  maker  has  carved? 
The  molten  image,  and  the  teacher  of  lies. 

That  the  maker  of  his  image  trusts  therein,  to  make  dumb 
idols? 

19.  Woe  to  him  that  saith  to  the  wood,  Awake; 
To  the  dumb  stone.  Arise! 

Shall  it  teach?     Behold  it  is  overlaid  with  gold  and  silver; 
And  there  is  no  breath  in  its  inside. 

20.  But  Jehovah  is  in  His  holy  temple. 
Let  all  the  earth  be  silent  before  Him. 

CHAPTER  IH 

1.  A  prayer  of  Habakkuk,  the  prophet,  set  to  Shigionoth. 

£.  O  Jehovah!     I  have  heard  the  report  of  Thee.    I  am  afraid! 
O  Jehovah!  revive  Thy  work  in  the  midst  of  the  years; 
In  the  midst  of  the  years  make  it  known; 
In  wrath  remember  mercy. 


£18  THE    PROPHET    HABAKKUK 

3.  God  Cometh  from  Teman, 

And  the  Holy  One  from  Mount  Paran. — Selah. 
His  glory  covereth  the  heavens, 
And  the  earth  is  full  of  His  glory. 

4.  His  brightness  is  like  the  sun; 
Rays  are  streaming  from  His  hand; 
And  there  is  the  hiding  of  His  power. 

5.  Before  Him  goeth  the  pestilence; 
And  fiery  bolts  follow  His  feet. 

6.  He  standeth  and  measureth  the  earth; 
He  looketh  and  maketh  nations  tremble; 

The  everlasting  mountains  are  broken  to  pieces; 
The  eternal  hills  sink  down: 
His  goings  are  as  of  old. 

7.  I  saw  the  tents  of  Cushan  in  trouble; 
The  tent-curtains  of  Midian  are  trembling. 

8.  Was  it  against  the  rivers  Thou  wert  displeased,  O  Jehovah? 
Was  Thine  anger  against  the  rivers? 

Was  Thy  fury  against  the  sea? 

That  Thou  didst  ride  upon  Thy  horses. 

In  Thy  chariots  of  victory? 

9.  Thy  bow  is  made  completely  bare; 

Rods  (of  chastisement)  are  sworn  by  Thy  Word, 
Thou  cleavest  the  earth  with  rivers. 

10.  The  mountains  saw  Thee,  and  trembled; 
The  flood  of  waters  passeth  over; 

The  deep  uttereth  its  voice. 
And  lifteth  up  its  hands  on  high. 

11.  The  sun  and  moon  stood  still  in  their  habitation; 
At  the  light  of  Thine  arrows,  which  flew. 

At  the  slinging  of  Thy  glittering  spear. 

12.  In  wrath  Thou  marchest  through  the  earth; 
In  fury  Thou  treadest  down  the  nations. 


THE    PROPHET    HABAKKUK  219 

13.  Thou  goest  forth  for  the  salvation  of  Thy  people. 
For  the  salvation  of  Thine  anointed; 

Thou  dashest  in  pieces  the  head  out  of  the  house  of  the 

•wicked. 

Laying  bare  the  foundation  even  to  the  neck. — Selah. 

14.  Thou  piercest  with  his  own  staves  the  chief  of  his  warriors. 
That  rush  on  like  a  whirlwind  to  scatter  me; 

Their  rejoicing  is  to  devour  the  poor  secretly. 

15.  Thou  treadest  upon  the  sea  with  Thine  horses. 
The  swelling  of  mighty  waters. 

16.  I  heard,  and  my  bowels  trembled; 
My  lips  quivered  at  the  sound; 
Rottenness  entered  my  bones; 
And  I  trembled  in  my  place. 

That  I  might  rest  in  the  day  of  trouble 

When  he  that  approaches  the  nation  presseth  upon  it. 

17.  For  though  the  fig-tree  shall  not  blossom. 
Neither  shall  fruit  be  in  the  vines; 

The  fruit  of  the  olive  tree  fails 
And  the  fields  shall  yield  no  food; 
The  flock  shall  be  cut  off  from  the  fold. 
And  there  shall  be  no  cattle  in  the  stalls. 

18.  Yet  will  I  rejoice  in  Jehovah, 

I  will  joy  in  the  God  of  my  salvation. 

19.  Jehovah,  the  Lord,  is  my  strength. 
And  makes  my  feet  like  the  hinds'. 

And  will  make  me  to  walk  upon  mine  high  places. 
(For  the  Chief  Musician,  on  my  stringed  instruments.) 


220  THE    PROPHET    HABAKKUK 


Analysis  and  Annotations 

THE  JUDGMENT  OF  JUDAH  THROUGH  THE 
CHALDEANS  ANNOUNCED 

CHAPTER  I 

1.  The  Prophet's  Cry  to  Jehovah.     1-4. 

2.  The  Answer.     5-11. 

3.  The  Prophet's  Plea.     12-17. 

1.  The    Prophet's    Cry    to    Jehovah:  Verses    1-4.    The 

prophet  begins  his  message  witli  a  prayer-cry  to  Jehovah. 
He  whose  name  is  "the  embracer"  embraces  the  Lord  and 
cries  to  Him  on  account  of  the  conditions  prevailing  in 
Judah.  The  Spirit  of  God  stirred  up  the  heart  of  Habakkuk 
on  account  of  the  moral  conditions  in  Judah.  He  is  jealous 
for  Jehovah's  glory,  which  manifested  itself  in  hating  the 
evil.  "There  is  no  prophetic  delivery  among  the  twelve 
lesser  books  more  peculiar  and  characteristic  than  that  of 
Habakkuk.  It  has  no  longer  the  occupation  with  the  enemy 
as  its  main  feature,  although  the  enemy  is  referred  to;  but 
for  its  prominent  topic  we  find  the  soul  of  the  prophet,  as 
representing  the  faithful  among  Judah,  brought  into  deep 
exercise,  and  indeed  a  kind  of  colloquy  between  God  Him- 
seK  and  the  prophet,  so  as  to  set  out  not  only  that  which 
gave  him  trouble  of  heart,  but  also  divine  comfort,  as  well 
as  into  exulting  hope  into  which  he  was  led  by  the  com- 
munications of  the  Spirit  of  God." 

Like  Jeremiah,  the  weeping  prophet,  Habakkuk  is  deeply 
stirred  on  account  of  the  declension  among  the  people  of 
God,  and  that  led  him  to  cry  to  Jehovah,  to  tell  Him  all 
about  it.  He  begins  with  "How  long,  O  Lord."  It  is 
the  cry  of  the  saints  of  God  in  all  generations.  We,  too,  in  the 
midst  of  the  increasing  apostasy,  the  perilous  times,  cry  to 
Him,  "How  long,  O  Lord."  He  had  cried  and  there  seemed 
to  be  no  answer.  Heaven  was  silent.  And  with  him  the 
righteous  among  the  Jews  had  cried  for  help  and  for  a  change 


THE    PROPHET    HABAKKUK  ^221 

of  conditions,  under  which  they  were  suffering  affliction. 
Wickedness  and  violence  were  evident  on  all  sides.  Strife 
and  contention  were  the  continued  order  of  things.  They 
injured  each  other  wherever  they  could.  The  Law  of  God 
was  completely  flouted;  there  was  no  more  justice,  and  the 
wicked  compassed  about  the  righteous. 

2.  The  Answer;  Verses  5-11.  Jehovah  speaks  and  an- 
swers the  complaint  of  His  servant.  He  is  going  to  raise  up 
the  Chaldeans  to  chastise  His  wayward  people.  The  Lord 
is  calling  on  His  people,  that  they  should  see  now  what  He 
was  going  to  do.  "Behold  ye  among  the  nations,  and  regard, 
and  wonder  marvellously;  for  I  work  a  work  in  your  days, 
which  ye  will  not  believe  though  it  were  told  you."  The 
meaning  is  that  they  should  look  around  among  the  nations, 
the  faithless  ones  among  tlie  Jews,  and  see  how  the  storm 
would  gather  and  ultimately  break  over  the  head  of  the  house 
of  Judah.  He  would  work  a  judgment  work,  which  they 
would  not  believe,  it  would  be  an  unparalleled  occurrence, 
amazing  and  terrible.  This  passage  is  quoted  by  the  Apostle 
Paul  in  Acts  xiii:41  and  applied  to  the  unbelievers  and 
despisers  of  the  Gospel.  In  the  quotation  the  Spirit  of  God 
led  the  Apostle  to  omit  the  address  to  the  nations,  and  sub- 
stituted for  it  "Ye  despisers."  While  in  Habakkuk's  day 
God  was  about  to  work  a  work  of  judgment,  which  the  un- 
believers would  not  believe  when  they  heard  of  it,  we  note 
that  Paul  preached  the  Gospel;  he  has  reference  to  speak- 
ing to  the  Jews  in  the  synagogue;  preached  the  Gospel  unto 
them,  and  they  did  not  believe.  Then  He  worked  a  work 
which  they  would  not  believe,  in  sending  that  Gospel  far 
hence  to  the  Gentiles  (Acts  xxvii)  while  the  unbelieving  Jews 
would  be  dispersed  among  the  nations. 

In  verse  6  the  instrument  of  chastisement  is  announced, 
and  afterward  described.  A  new  power  would  arise,  the 
Chaldeans.  They  would  make  an  invasion,  and  possess 
dwelling  places  which  were  not  theirs,  that  is,  they  would 
set  out  for  a  widespread  conquest  and  take  away  the  dwell- 
ing place  of  Judah.  They  were  to  be  the  instrument  in  the 
hand  of  God  to  mete  out  judgment  to  the  Jews  and  humble 


222  THE    PROPHET    HABAKKUK 

them,  as  well  as  other  nations.  The  Chaldeans,  called  in 
Hebrew  Hakhadsim  were  of  Semitic  origin,  springing  from 
Kesed,  the  son  of  Nahor,  and  brother  of  Abraham  (Gen. 
xxii:22).  Jeremiah,  who  also  announced  the  Chaldean  in- 
vasion, speaks  of  them  in  the  following  manner:  "Lo,  I  will 
bring  a  nation  upon  you  from  afar,  O  house  of  Israel,  saith 
the  Lord;  it  is  a  mighty  nation,  an  ancient  nation,  a  nation 
whose  language  thou  kno\\est  not,  neither  understandest 
what  they  say.  Their  quiver  is  an  open  sepulchre,  they  are 
all  mighty  men.  And  they  shall  eat  up  thine  harvest,  and 
thy  bread,  which  thy  sons  and  thy  daughters  should  eat, 
they  shall  eat  up  thy  flocks  and  thine  herds;  they  shall  eat 
up  thy  vines  and  thy  fig-trees;  they  shall  impoverish  thy 
fenced  cities,  w^herein  thou  trustest,  with  the  sword.  Never- 
theless, in  those  days,  saith  the  Lord,  I  will  not  make  a  full 
end  of  you"  (Jer.  v:15-18).  Their  terrible  onslaught  is  here 
compared  with  the  swiftness  of  the  leopards,  their  fierceness 
with  the  prowling  evening  wolves,  and  their  horsemen  in 
their  dash  with  the  eagle's  flight.  They  come  for  violence 
and  know  no  defeat,  for  their  faces  are  always  forward.  They 
make  prisoners  like  the  sand,  and  mock  all  attempts  to  check 
their  advance;  kings  and  princes  are  ridiculed  and  all  strong- 
holds are  quickly  reduced. 

But  as  he  is  victorious  the  Chaldean  becomes  proud  and 
forgets  that  he  was  but  used  as  an  instrument  in  the  hand  of 
God  to  deal  with  those  who  had  done  evil.  As  a  result,  they 
imputed  their  power  to  their  own  god,  and  do  not  give  God 
the  honor  and  the  glory.  His  own  might  is  his  god.  Then 
comes  the  day  when  the  Lord  takes  the  Chaldean  in  hand  for 
judgment  and  deals  with  him,  as  He  dealt  with  other  nations. 
Nebuchadnezzar,  the  first  great  king  of  Babylon,  after  his 
humiliating  experience,  acknowledged  the  God  of  Heaven, 
but  his  grandson  Belshazzar  praised  the  Babylonian  idol- 
gods,  at  his  licentious  feast,  dishonoring  the  temple  vessels. 
Then  followed  the  judgment  of  the  Chaldeans  in  the  over- 
throw of  Babylon. 

3.  The  Prophet's  Plea:  Verses  12-17.  The  prophet  had 
listened    to    the   terrible    announcement   from    the   lips   of 


THE    PROPHET    HABAKKUK  223 

Jehovah,  what,  ^^■as  to  befall  his  nation.  How  it  must  haxe 
shocked  the  :-iian  of  God!  But  he  knows  the  comfort  and 
expresses  it  in  faith  at  once.  "Art  Thou  not  from  everlasting, 
O  Jehovah,  my  God,  my  Holy  One?  we  shall  not  die!"  He 
knows  Jehovah  as  the  faithful  God,  the  covenant-keeping 
God.  Such  a  God  will  surely  not  permit  the  nation,  to  whom 
He  has  pledged  His  Word,  to  be  wiped  out.  His  faith  lays 
hold  on  that  and  he  realizes  that  the  Lord  is  using  this 
enemy  for  correction,  to  chastise  His  people.  And  further- 
more in  his  plea  he  says,  "Thou  art  of  purer  eyes  than  to 
behold  evil.  Thou  canst  not  look  upon  injustice."  Would 
He,  the  righteous  God,  look  on  unconcerned  at  the  wicked 
deeds  of  the  Chaldeans?  Can  He  remain  silent  to  all  their 
deeds  of  violence?  If  such  is  the  case,  the  prophet  asks 
next,  "Why  lookest  Thou  upon  the  treacherous;  why  art 
Thou  silent  when  the  wicked  destroys?"  It  is  the  voice  of 
the  godly  remnant  here,  seen  suffering  with  the  nation.  It 
brings  before  us  the  same  question  concerning  the  suffering 
of  the  righteous. 

The  Chaldean  took  men  as  if  they  were  fishes;  as  a  fisher- 
man puts  out  the  net  and  the  drag,  so  they  catch  men  by 
the  net  and  the  drag.  Gathering  in  the  poeple  with  their 
wealth,  he  rejoices  and  is  glad.  Then  the  prophet  takes  up 
the  statement  given  by  the  Lord  that  the  Chaldean  would 
offend,  and  fall  by  his  pride,  and  the  worship  of  his  false  gods, 
He  sacrifices  to  his  net;  he  burns  incense;  he  makes  the  thing 
which  prospers  him  his  idol,  his  god.  Is  this  then  to  go  on 
continually?  Shall  he  who  empties  his  net,  and  throws  it 
out  to  catch  more,  to  do  this  again  with  the  nations  forever? 

Such  was  the  plea  of  Habakkuk,  after  the  announcement 
of  the  coming  chastisement  of  the  Jews  by  the  Chaldean 
He  laiows  that  the  affliction  could  not  continue  forever,  for 
God  is  a  covenant -keeping  God,  and  of  purer  eyes  than  to 
behold  evil,  a  holy  and  a  righteous  God. 


224      THE    PROPHET    EABAKKUK 

THE  UNGODLINESS  OF  THE  CHALDEANS  AND  THEIR 
DESTRUCTION 

CHAPTER  n 

1.  The  Waiting  Prophet  and  the  Message  He  Received.     1-4. 

2.  The  Five-fold  Woe  upon  the  Chaldeans.     5-20. 

1.  The  Waiting  Prophet  and  the  Message  He  Received: 
Verses  1-4.  It  seems  there  was  no  immediate  answer  to  the 
plea  of  the  prophet.  He  then  speaks  to  himself  and  expresses 
his  attitude.  "I  will  stand  upon  my  watch,  and  set  me  upon 
the  tower,  and  I  will  wait  to  see  what  He  will  say  to  me,  and 
what  I  shall  answer  as  to  my  complaint."  He  watches  like 
a  sentinel  upon  a  watch-tower  for  the  answer  the  Lord  will 
give  him.  It  does  not  mean  that  the  prophet  actually 
ascended  a  tower,  but  he  expresses  his  innermost  attitude 
by  the  symbol  of  a  watchman.  He  remained  silent  and 
eagerly  looked  for  the  reply. 

How  long  he  waited  is  not  stated.  But  the  answer  came, 
for  the  Lord  never  disappoints  His  inquiring  and  waiting 
servants.  He  is  told  to  write  the  vision  and  make  it  plain 
upon  the  tablets,  that  he  may  run  that  readeth  it.  Thus  the 
Lord  spoke  to  him  and  gave  him  the  vision,  which  he  was  to 
write  in  plain  characters  upon  tablets.  The  effect  should  be 
not  that  he  that  rtmneth  may  read  (as  it  is  sometimes  mis- 
quoted) but  that  he  that  readeth  may  run.  The  Prophetic 
Word  is  always  plain.  It  is  far  from  being  the  deep  and 
complicated  portion  of  God's  Truth  that  some  make  it,  but 
it  needs  an  ear  opened  by  the  Spirit  of  God.  Prophecy 
believed  is  a  great  stimulating  agent  to  Christian  service, 
even  as  it  is  stated  here,  that  the  reader  of  the  vision  runs  to 
spread  the  message. 

In  the  next  place  we  hear  of  the  certainty  of  the  vision.  It 
is  for  the  appointed  time.  It  hastes  toward  the  end,  and 
shall  not  lie.  The  prophet  is  commanded  to  wait  for  it, 
though  it  tarry,  and  then  receives  the  assurance  that  it  will 
surely  come  and  not  tarry.  These  are  important  instruc- 
tions by  which  many  a  believer  might  profit.  God  has  an 
appointed  time  for  all  His  purposes  and  their  fulfillment. 
He  cannot  be  hastened,  for  His  schedule  was  made  before 


TEE    PROPHET    HABAKKUK  225 

N  ■' 
the  foundation  of  the  world.  When  the  appointed  time 
comes  all  visions  will  be  accomplished.  It  hastens  toward 
the  end.  That  end  is  the  end  of  the  times  of  the  Gentiles, 
which  began  with  the  rising  of  the  Babylonians,  and  the 
first  great  king,  Nebuchadezzar,  the  golden  head  in  the 
prophetic  image  of  Daniel  ii.  When  the  end  of  the  times  of 
the  Gentiles  comes,  the  world-power  then,  final  Babylon 
as  revealed  in  the  last  Book  of  the  Bible,  will  be  judged  and 
the  Lord  will  be  manifested  in  all  His  glory.  The  prophet's 
business  is,  as  well  as  that  of  every  believer,  to  wait  for  it 
and  not  to  be  disturbed  if  there  is  delay,  for  the  assurance 
is  given  that  it  will  surely  come  and  not  tarry.  And  here 
faith  can  rest. 

Part  of  this  is  quoted  in  the  Epistle  to  the  Hebrews. 
"For  yet  a  little  while,  and  He  that  shall  come  will  come,  and 
will  not  tarry"  (Heb.  x:37).  From  this  quotation  we  learn 
that  the  vision  which  will  surely  come  is  a  person,  the  Lord 
Jesus  Christ.  He  is  the  center  of  every  vision  and  without 
Him  there  is  no  vision.  The  Septuagint  translation  is  the 
same:  "If  He  tarry  wait  for  Him,  for  coming  He  will  come 
and  not  delay." 

In  the  fourth  verse,  which  may  properly  be  taken  to  be 
the  opening  statement  for  the  vision  which  follows,  the  all 
importance  of  faith  in  the  vision  is  made  known.  The  proud 
one  who  is  mentioned  must  primarily  be  applied  to  the 
haughty  Chaldean,  but  it  is  equally  true  of  the  unbelieving, 
proud  Jew,  and  of  the  nominal  Christian.  The  proud,  the 
puffed  up  one,  his  soul  is  not  right  within  him,  and  God 
resisteth  the  proud,  while  he  that  humbleth  himself  shall  be 
exalted. 

"But  the  just  shall  live  by  faith."  Criticism  has  not  left 
this  matchless  sentence  untouched.  The  Higher  Critic 
Davidson  labors  to  show  that  the  Hebrew  word  for  faith 
(Emujioh)  means  faithfulness,  dealing  in  faithfulness  in 
money  matters,  that  is,  one  who  deals  honestly.  According 
to  his  statement  the  verse  means  if  an  Israelite,  or  anybody 
else,  does  right  he  will  live.  But  in  Genesis  we  read,  "Abra- 
ham believed  the  Lord  and  He  counted  it  to  him  for  righte- 


226  THE    PROPHET    HABAKKUK 

ousness."  As  every  intelligent  Christian  knows,  there  was 
no  Law  then,  and  the  New  Testament  in  the  testimony  of 
the  Holy  Spirit  makes  it  plain  that  this  is  the  Gospel  of 
Grace  in  which  the  ungodly  are  justified;  justified  by  faith. 
Interesting  is  the  quotation  of  the  sentence  "the  just  shall 
live  by  faith"  in  the  three  passages  of  the  New  Testament 
Epistles. 

Romans  i:17  quotes  this  sentence.  In  this  passage  the 
emphasis  is  upon  the  word  "just."  The  theme  of  Romans  is 
the  Righteousness  of  God,  at  least  in  the  opening  chapters. 
It  shows  how  a  person,  a  lost  and  guilty  sinner,  becomes 
righteous,  and  as  such  is  saved.  "For  by  grace  are  ye  saved 
through  faith,  and  that  not  of  yourselves,  it  is  the  gift  of 
God:  not  of  works,  lest  any  man  should  boast." 

In  Galatians  iii:ll  the  emphasis  is  upon  the  word  "faith." 
"But  no  man  is  justified  by  the  law  in  the  sight  of  God,  as  it 
is  evident:  for,  the  just  shall  live  by  faith." 

In  Hebrews  x:38  the  emphasis  is  upon  "live."  "For  yet 
a  little  while,  and  He  that  shall  come  will  come,  and  will  not 
tarry.  Now  the  just  shall  live  by  faith,  but  if  any  man  draw 
back,  my  soul  shall  have  no  pleasure  in  him." 

2.  The  Five-fold  Woe  upon  the  Chaldeans:  Verses  5-20. 
The  Lord  uncovers  the  wicked  conditions  prevailing  among 
the  Chaldeans.  God  had  allowed  the  people  whom  He 
loved  to  be  chastised  by  an  evil  instrument;  they  were  to  be 
crushed  by  injustice  and  by  the  actions  of  the  cruel  invader. 
But  the  character  and  conduct  of  the  oppressor,  the  Chal- 
deans, was  not  unknown  to  Him,  as  the  prophet  expressed 
it,  "Who  is  of  purer  eyes  than  to  behold  evil."  And  now  the 
righteous  Lord  announces  the  five-fold  woe  upon  the  wicked 
world-power.  While  all  this  applies  primarily  to  the  Chal- 
dean, it  is  likewise  a  prophecy  concerning  the  future.  The 
world  powers  remain  the  same  to  the  end  of  the  times  of  the 
Gentiles.  It  was  true  then,  as  it  is  true  now,  and  will  be  true  in 
the  future  throughout  this  present  age,  "The  world  lieth  in 
the  Wicked  One."  There  is  no  improvement  to  be  looked 
for  among  the  world  powers,  and  as  we  have  seen  so  fre- 
quently in  the  study  of  the  prophets,  the  end  of  the  age 


THE    PROPHET    HABAKKUK  227 

brings  still  greater  opposition  and  defiance  of  God,  with  a 
corresponding  moral  decline.  We  see  therefore  in  these 
verses  a  description  of  the  world  conditions  down  to  its  very 
end.  The  word  'Svine"  does  not  need  to  be  interpreted  in  a 
literal  way,  though  drunkeness  was  one  of  the  sins  of  the 
Babylonians.  They  were  inflamed  with  an  ambition  for 
conquest,  like  a  drunken  man  is  inflamed  with  wine.  This 
intoxication  made  them  treacherous,  haughty,  restless: 
like  death,  which  is  never  satisfied,  so  they  are  never  satis- 
fied; constantly  pressing  on  they  spoil  the  nations,  gather 
prisoners  and  act  in  violence.  How  can  God  permit  this  to 
go  unjudged. 

Then  follows  a  taunting  song  in  verses  6-7.  Divine 
retribution  is  coming  for  them.  The  spoiler  is  going  to  be 
spoiled.  It  is  the  retribution  which  may  be  read  in  all  his- 
tory, which  still  continues,  for  of  nations  it  is  true  as  of 
individuals,  "Whatsoever  a  man  soweth  that  shall  he  also 
reap." 

The  second  woe  is  on  account  of  their  covetousness  and 
their  self-aggrandizement.  Like  Edom,  they  were  possessed 
by  an  abominable  pride  to  make  their  nest  high,  they  imagine 
self-security,  thinking  they  can  avert  "the  power  of  evil." 
But  their  proud  plans  were  to  result  in  shame;  their  security 
would  end  in  collapse  and  confusion.  It  is  well  known  how 
Nebuchadnezzar  manifested  this  spirit.  One  day  this  proud 
monarch  walked  in  the  palace  of  the  kingdom  of  Babylon. 
"The  king  spake  and  said.  Is  not  this  great  Babylon,  that  I 
have  built  for  the  house  of  the  kingdom,  by  the  might  of  my 
power  and  for  the  honor  of  my  majesty."  The  humiliation 
which  came  upon  the  king  is  prophetic.  Thus  the  Lord  will 
humble  the  proud  world-power  into  the  dust  (Dan.  iv). 

Then  comes  a  third  Woe.  Verses  12-14  are  of  special 
interest,  for  they  give  us  a  picture  of  a  godless  civilization 
and  its  appointed  end.  Their  cruel  oppression,  their  un- 
godly gains,  had  built  up  a  magnificent  city.  Excavations 
have  shown  what  a  marvelous  civilization  was  in  force  when 
Babylon  was  mistress  of  the  world.  But  the  foundations  of 
it  all  were  iniquity  and  the  blood  of  victims.    Is  it  any  better 


228      THE    PROPHET    HABAKKUK 

today?  We  have  seen  the  top-notch  of  a  boasted  civilization, 
steeped  in  iniquity  and  defiance  of  God,  suddenly  collapsing 
and  producing  a  war  of  horrors  and  cruelty  which  makes  the 
conquests  and  atrocities  of  the  Chaldeans  pale  into  insig- 
nificance. 

And  how  true  it  is  today,  "The  peoples  labor  for  the  fire, 
the  nations  weary  themselves  for  vanity."  The  day  is 
approaching  when  this  civilization  will  be  swept  away,  and 
before  the  better  things  come,  the  kingdom  is  established  and 
lie  reigns  whose  right  it  is,  there  will  be  the  fires  of  judgment. 
And  after  that  it  will  be  true,  as  it  cannot  be  true  before, 
"'The  earth  shall  be  filled  with  the  knowledge  of  the  glory  of 
the  Lord,  as  the  waters  cover  the  sea." 

The  fourth  woe  shows  the  corruption  which  held  sway  in 
the  Babylonian  empire.  Drunkeness  here  is  a  figure  of  the 
utter  prostration  of  the  nations  which  the  Chaldeans  had 
conquered;  they  stripped  them  in  their  wicked  endeavors  of 
all  they  possessed.  They  spread  a  shameless  dissolution  in 
every  direction.  For  this  they  will  have  to  drink  the  cup  of 
fury  from  the  hand  of  the  Lord,  and  shall  be  covered  with 
vile  shame,  so  that  their  glory  will  be  blotted  out. 

The  fifth  woe  is  on  account  of  their  idolatry.  They  wor- 
shipped wood  and  stone.  Nebuchadnezzar  set  up  his  golden 
image  in  the  plain  of  Dura  and  demanded  worship  for  it. 
The  spiritual  Babylon,  Rome,  is  a  well-organized  system  of 
idolatry  which  goes  on  undiminished.  Finally  the  age  ends 
in  idolatry,  for  the  image  of  the  Beast  of  Revelation  xiii  is 
still  future. 

"But  the  Lord  is  in  His  holy  temple;  let  all  the  earth  keep 
silence  before  Him."  First,  by  way  of  contrast,  their  idols 
are  dumb;  Jehovah,  the  God  of  Israel,  is  the  living  God. 
He  is  in  His  holy  temple;  from  there  He  takes  notice  of  the 
doings  of  men.  He  is  the  Sovereign,  the  only  Potentate; 
the  nations  are  as  a  drop  of  a  bucket,  and  are  counted  as  the 
small  dust  of  the  balance  (Isa.  xl:15).  "It  is  He  that  sitteth 
upon  the  circle  of  the  earth,  and  the  inhabitants  thereof  are 
as  grasshoppers;  that  stretcheth  out  the  heavens  as  a  cur- 


TEE    PROPHET    HABAKKUK  229 

tain,  and  spreadeth  them  out  as  a  tent  to  dwell  In"  (Isa.. 
xl:22). 

But  this  closing  verse  of  the  chapter  of  woe  has  a  prophetic 
meaning.  When  at  last  the  world-power  is  dethroned,  when 
the  Lord  returns.  He  will  take  His  place  as  King  of  Kings. 
He  will  be  in  His  holy  Temple,  and  then  all  the  earth  will 
keep  silence  before  Him. 

THE  VISION  OF  THE  COMING  OF  THE  LORD 
CHAPTER  m 

1.  The  Prophet's  Prayer.     1-2. 

2.  The  Coming  of  the  Lord  for  Judgment  and  Redemption.    3-15. 

3.  The  Effect  upon  the  Prophet.     16-19. 

1.  The  Prophet's  Prayer:  Verses  1-2.  Once  more  we 
hear  the  voice  of  the  man  of  God  in  prayer.  Shigionoth  is 
the  plural  of  Shiggaion,  and  is  found  in  the  superscription 
of  Psalm  vii.  Its  meaning  is  "loud  crying."  The  connection 
with  the  seventh  Psalm  is  interesting.  In  that  Psalm  God 
appeared  to  David  as  the  God  of  judgment,  the  righteous 
God  who  must  save  His  righteous  people  and  condemn  the 
wicked.  (See  Annotations  on  Psalm  vii.)  The  prophet  had 
listened  to  the  message  and  penned  it  as  we  have  it  in  the 
preceding  chapter.  It  struck  terror  to  his  heart  and  he 
trembled.  Therefore  he  pleads  for  a  revival  of  the  Lord's 
work  in  the  midst  of  the  years.  He  must  have  taken  a  hasty 
glance  over  the  past  history  of  his  people,  how  God  had 
worked  in  their  behalf  in  Egypt,  redeemed  them,  led  them 
forth,  and  the  many  evidences  of  the  display  of  His  power 
in  behalf  of  the  elect  nation.  And  now,  in  the  midst  of  years, 
he  asks  a  revival  of  this  work,  the  interposition  of  Jehovah, 
that  He  may  be  known  in  His  power.  The  text  is  often 
quoted  in  pleading  a  revival  among  the  dead  conditions  of 
Christendom.  But  it  is  the  revival  of  the  work  of  the  Lord 
in  a  very  different  sense  of  the  word,  as  we  have  indicated. 

He  knows  that  wrath  is  on  the  way.  Not  only  wrath  for  the 
Chaldeans,  but  for  his  people,  that  the  unbelieving,  the 
apostates,  would  also  have  to  face  the  judgment.  Therefore 
he  pleads,  "In  wrath  remember  mercy."    Such  is  the  way 


230  THE    PROPHET    HABAKKUK 

of  God  always.  Judgment  is  His  strange  work,  and  mercy 
is  mingled  with  His  judgments.  It  will  be  so  in  connection 
with  the  winding  up  of  this  present  age,  when  judgment 
wrath  sweeps  over  the  earth,  and  especially  Israel's  land; 
He  then  will  have  mercy  upon  His  people.  The  time  of 
wrath  will  be  His  time  of  mercy,  the  covenant  mercies 
promised  to  Israel.  "Thou  shalt  arise  and  have  mercy  upon 
Zion,  for  the  time  to  favor  her,  yea,  the  set  time,  is  come." 
And  when  will  that  be?  When  the  Lord  shall  build  up  Zion; 
He  shall  appear  in  His  glory  (Psa.  cii:13-16). 

The  great  inspired  ode  which  follows  is  one  of  the  greatest 
sections  of  Prophecy.  It  is  a  wonderful  theophany  the 
Spirit  of  God  describes.  Wrath  and  Mercy  are  manifested, 
so  that  it  is  an  answer  to  the  prophet's  plea,  "In  wrath 
remember  mercy." 

It  has  been  said,  "The  poet  describes  a  great  storm,  ad- 
vancing from  the  south,  the  region  of  Paran  and  Sinai.  In 
the  dark  storm  clouds  he  conceives  Jehovah  to  be  concealed; 
the  lightning  flashes  which  illumine  heaven  and  earth  dis- 
close glimpses  of  the  dazzling  brightness  immediately  about 
him;  the  earth  quakes,  the  hills  sink,  and  the  neighboring 
desert  tribes  look  on  in  dismay"  (Canon  Driver).  Thus 
Higher  Criticism  reduces  one  of  tlie  sublimest  inspired 
prophecies,  concerning  the  future  appearing  of  the  Lord,  to 
the  level  of  poetry. 

The  great  description  of  His  coming  must  be  linked  with 
similar  prophecies  (See  Deut.  xxxiii:!2;  Psa.  xviii:8-19,  33,  34; 
Psa.  lxviii:8,  34;  Psa.  Ixxvii:  17-21).  The  great  ode,  cast  in 
the  form  of  a  Psalm,  begins  with  the  statement  that  God 
cometh  from  Teman  and  the  Holy  One  from  Moimt  Paran. 
Moses  in  his  prophetic  blessing  also  begins  with  a  similar 
declaration.  "The  Lord  came  from  Sinai,  and  rose  from 
Seir  unto  them;  He  shined  from  Mount  Paran,  and  He  came 
witli  the  thousands  of  His  saints  (angels);  from  His  right 
hand  went  a  fiery  law  for  them."  Just  as  He  was  mani- 
fested when  He  had  redeemed  them  out  of  Egypt,  and  con- 
stituted them  His  Kingdom  people  at  Sinai  (Exod.  xix),  so 
will  He  appear  again  to  deliver  the  remnant  of  His  people 


TEE    PROPHET    HABAKKUK  231 

from  the  dominion  of  the  world-power,  and  judge  them  as 
He  judged  Egypt.  He  comes  from  the  direction  of  Edom, 
for  Teman  is  the  southern  district  of  Idumea,  while  Paran  is 
more  southward.  Isaiah  also  beheld  him  advancing  from 
the  same  direction.  "Who  is  this  that  cometh  from  Edom, 
with  dyed  garments  from  Bozrah?"  (Isa.  lxiii:l-6).  It  is 
unfortimate  that  the  Authorized  Version  has  "God  came 
from  Teman,"  when  it  is  "God  cometh,"  not  a  past  but  a 
future  event.  After  this  opening  statement  the  first  Selah 
is  put.  This  means  to  pause  and  to  lift  up.  We  are  to  pause 
and  meditate,  and  then  to  lift  up  our  hearts  and  voices  in 
praise  and  thanksgiving.  It  is  found  seventy-one  times  in 
the  Psalms  and  three  times  in  this  chapter  of  Habakkuk. 

His  glory  covers  the  heavens,  while  the  earth  is  filled 
with  His  praise.  Heaven  and  earth  reflect  the  glory  of  the 
Coming  One.  How  all  this  corresponds  with  the  divine 
statements  concerning  His  Coming  in  the  New  Testament 
does  not  need  to  be  pointed  out.  He  comes  in  power  and 
great  glory,  in  the  clouds  of  heaven,  as  Daniel  beheld  Him 
in  the  night  vision,  and  as  our  Lord  testified  Himself. 
Brightness  fills  the  sky  as  He  appears  in  person,  while  out  of 
His  hand  glory  rays  emanate,  the  hiding  of  His  power.  The 
picture  is  evidently  taken  from  the  rising  sun,  which  shoots 
forth  great  rays,  heralding  its  ascending.  As  Delitzsch 
remarks,  "His  hand"  means  in  a  general  sense,  as  signifying 
the  hand  generally,  and  not  a  single  hand  only.  May  we 
not  have  here  a  hint  of  His  hands  pierced  once,  but  now 
emanating  glory  .'*  Before  Him  goes  the  pestilence,  in- 
dicating the  trouble  which  precedes  His  Coming,  when  the 
four  apocalyptic  riders  bring  war,  famine,  pestilence  and 
death  in  judgment  for  this  earth. 

With  the  sixth  verse  He  draws  nearer.  Up  to  this  point 
in  the  theophany  He  is  described  as  coming  forth,  like  the 
sun  out  of  His  chamber,  heaven  and  earth  reflecting  His 
glory,  but  now  He  stands  and  measures  the  earth;  He  looks 
and  the  nations  tremble,  while  all  creation  is  affected,  and 
earthquakes  shake  down  the  mountains. 

Then  the  prophet  sees  the  tents  of  Cushan  in  affliction 
and  the  curtains  of  Midian  tremble.     Cushan  means  the 


232  TEE    PROPHET    HABAKKUK 

Ethiopians,  and  the  Midianites  inhabited  the  Arabian  coast 
along  the  Red  Sea.  The  past  is  seen  as  a  prophecy  of  the 
future.  As  He  once  came  at  Sinai,  when  the  mountains 
shook  and  the  hills  trembled,  and  as  once  the  tidings  of  the 
Red  Sea  disaster  inspired  terror  among  the  neighboring 
nations,  so  will  it  be,  only  on  a  larger  scale,  when  He  comes 
in  great  power  and  glory. 

The  verses  which  follow  (verses  8-15)  are  in  the  form  of  an 
address  to  God.  The  rivers  and  the  seas,  and  the  mountains 
feel  His  wrath;  they  represent  symbolically  the  nations  and 
the  world-powers.  He  is  seen  marching  in  anger  through 
the  earth  and  in  His  fury  treading  down  the  nations.  It  is 
a  majestic  picture  the  Spirit  of  God  gives  of  that  coming 
day  of  wrath  and  judgment. 

But  while  He  comes  thus,  executing  wrath  and  judgment 
upon  the  ungodly,  He  comes  in  mercy.  He  goes  forth  for 
the  salvation  of  His  people,  for  the  salvation  of  Thine 
anointed,  that  is,  the  elect  nation  and  the  God-fearing, 
waiting  remnant  of  the  last  days  (see  Psa.  cv:15).  And 
there  will  be  on  the  earth  in  that  day  the  head  of  the  house 
of  the  wicked,  the  ungodly  head,  the  man  of  sin,  the  heading 
up  of  all  apostasy  and  opposition  to  God.  His  doom  is 
predicted  in  verse  13,  followed  by  another  Selah,  like  verses 
3  and  9. 

3.  The  Effect  upon  the  Prophet:  Verses  16-19.  The 
prophet  now  speaks  of  his  own  feeling,  which  reflects  the 
feeling  of  the  godly  among  the  Jews  when  this  great  theo- 
phany  becomes  history.  There  is  fear  and  trembling  in  view 
of  the  coming  tribulation.  ^Vhen  he  heard  it  he  trembled; 
he  is  completely  prostrated.  He  desires  rest  in  the  day  of 
trouble,  the  day  when  the  final  enemy  of  God's  people  marches 
through  the  land.  Then  faith  is  triumphant,  and  in  one  of 
the  most  magnificant  outbursts  the  prophet  declares  his 
confidence  in  his  God  (verse  17).  Such  will  be  the  faith  of 
the  godly  who  pass  through  the  time  of  great  trouble.  Finally 
he  rejoices  in  the  God  of  his  salvation  and  declares  his  hope 
that  his  feet  will  be  like  hinds'  feet  to  escape  to  the  high 
places.  Even  so  the  remnant  of  Israel  will  be  delivei-ed. 
We  leave  the  application  to  the  Church-Saints  with  the  reader. 


ZEPHANIAH 


The  Prophet  of  Zephaniah 

INTRODUCTION 

Zephaniah  is  the  last  of  the  prophets  before  the  captivity,  according 
to  the  arrangement  of  the  Hebrew  Bible.  Haggai,  Zechariah  and 
Malachi  are  post-exilic.  His  name  means  "Jehovah  hides."  His 
genealogy  is  traced  back  for  four  generations.  Zephaniah  was  the  son 
of  Cushi,  the  son  of  Gedaliah,  the  son  of  Amariah,  the  son  of  Hizkiah. 
We  have  therefore  more  information  concerning  him  than  of  most  of 
the  other  minor  prophets.  There  must  be  a  reason  why  these  four 
generations  are  given.  We  believe  the  reason  is  to  show  that  he  was  of 
royal  descent,  the  great-grandson  of  the  pious  king  of  Judah,  Hezekiah. 
Hizkiah  is  the  same  as  Hezekiah  in  the  Hebrew.  Jewish  tradition  as 
well  as  the  reliable  rabbinical  sources  confirm  this.  The  objection  that 
the  royal  title  is  not  given  in  connection  witt  Hizkiah  is  insignificant; 
at  any  rate  "king  of  Judah"  is  mentioned  in  connection  with  Josiah 
in  the  first  verse  of  the  book  of  Zephaniah,  so  that  it  may  have  been 
left  out  in  connection  with  Hizkiah  on  purpose.  As  to  his  personal 
history  we  have  no  further  information.  It  seems  as  if  the  Lord  has 
hidden  for  a  good  reason  these  details  of  his  chosen  instruments. 

THE  DATE  OF  ZEPHANIAH 

The  date  is  given  in  the  first  verse.  He  prophesied  in  the  days  of 
Josiah  the  king  of  Judah.  We  are  therefore  not  left  in  doubt  about  the 
time  in  which  he  exercised  his  office  as  prophet;  he  was  the  contemporary 
of  Jeremiah  and  Micah.  As  to  the  exact  time  during  the  reign  of 
Josiah  in  which  Zephaniah  prophesied,  we  can  be  quite  sure  that  it  was 
during  the  time  of  the  reformation  instituted  by  the  king,  that  is 
between  the  twelfth  and  eighteenth  year;  yet  the  reformation  was 
still  in  process  and  not  yet  fully  completed.  The  temple  must  have 
been  purified  from  the  idol  abominations,  for  Zephaniah  presupposes 
the  maintenance  of  the  temple  worship. 

THE  MESSAGE  OF  ZEPHANIAH 

To  understand  the  message  wc  must  consider  the  character  of  the 
times  in  which  the  prophet  lived,  and  the  conditions  in  Judah.  We  have 
done  so  already  in  connection  with  the  annotations  on  Jeremiah,  but 
add  here  another  description.  As  already  stated  a  great  reformation 
was  in  progress,  which,  like  all  reformation,  ended  in  deformation, 
producing  a  reaction  which  plunged  the  house  of  Judah  into  the  final 
apostasy.  It  seems  the  reformation  was  mostly  an  outward  one;  in 
their  hearts  the  people  still  had  a  longing  for  the  idols  and  the  abomina- 


236  TEE  PROPHET  ZEPHANIAH 

lions  connected  with  them  (i:4).  We  shall  point  out  in  the  Annotations 
some  of  the  details  of  the  evils  prevailing  at  that  time.  s 

Like  the  other  minor  prophets,  judgment  is  announced  first,  followed 
by  exhortations  to  repentance,  with  the  promises  of  glory  for  the  remnant 
of  His  people  when  the  day  of  Jehovah  is  passed  and  the  Lord  is  King 
over  all  the  earth.  He  proclaims  the  judgment  to  come  for  the  whole 
earth,  as  well  as  upon  Judah  and  Jerusalem,  and  then  gives  a  fuller 
description  of  the  day  in  which  that  judgment  is  to  be  executed,  the 
still  future  day  of  Jehovah.  As  we  have  seen,  Obadiah  and  Joel  are 
the  earliest  prophets,  and  both  announced  the  Day  of  Jehovah.  The 
last  of  the  prophets  before  the  captivity  bears  his  additional  testimony 
to  the  same  day,  describing  it  as  a  day  of  wrath,  of  trouble  and  distress. 
This  is  the  first  chapter. 

In  the  second  chapter  the  exhortations  begin.  He  exhorts  the  nation 
to  repent  and  to  seek  the  Lord,  so  that  they  might  be  hid  in  the  day  of 
the  Lord's  anger.  Then  he  announced  that  the  day  is  surely  coming 
upon  all  the  nations,  and  that  the  isles  of  the  nations  will  not  escape. 

In  the  third  chapter  the  prophet  shows  how  the  Lord  will  deal  in 
judgment  also  with  the  ungodly  among  His  people.  He  announces 
His  purpose  concerning  the  nations  with  the  expectation  that  the 
godly  remnant  among  the  Jews  will  fear  Him  then,  and  receive  instruc- 
tion and  wait  for  Him. 

Then  follows  the  joyous  message  of  the  future  salvation  of  the  elect 
people.  It  will  be  a  poor  afflicted  remnant  which  trusts  in  the  Lord, 
which,  born  again,  will  be  a  holy  people,  separated  from  evil.  This  is 
followed  by  the  singing  times.  "Sing,  daughter  of  Zion;  shout,  O 
Israel;  be  glad  and  rejoice  with  all  thy  heart,  O  daughter  of  Jerusalem. 
The  Lord  hath  taken  away  thy  judgments.  He  hath  cast  out  thine  en- 
emy; the  King  of  Israel,  even  the  Lord,  is  in  the  midst  of  thee;  thou 
shalt  not  see  evil  any  more." 

THE  DIVISION  OF  ZEPHANIAH 

Like  Nahum's  prophecy,  Zephaniah's  is  one  great  prophetic 
utterance.  The  division  into  three  chapters,  as  given  in  the  Authorized 
Version,  is  the  correct  arrangement,  with  the  exception  of  the  first 
eight  verses  of  chapter  iii,  which  should  be  added  to  the  second  chapter. 
The  subdivisions  will  be  pointed  out  in  the  analysis  and  annotations. 


THE  PROPHET  ZEPHANIAH  237 

Analysis  and  Annotations 

THE  DAY  OF  THE  LORD,  THE  DAY  OF  JUDGMENT 
CHAPTER  I^ 

1.  The  Judgment  of  all  the  World.     1-3. 

2.  The  Judgment  will  Destroy  the  Evil  Doers  in  Judah.     4-13. 

3.  The  Day  of  the  Lord.     14-18. 

1.  The  Judgment  of  all  the  World:  Verses  1-3.    The 

first  verse  is  the  superscription,  and  te^ls  us,  as  pointed  out 
in  the  introduction,  of  the  connection  of  Zephaniah  and  the 
date  of  his  prophecy. 

Then  comes  the  announcement  of  the  judgment.  It  is  to 
consume  all  things  from  off  the  face  of  the  land,  man  and 
beast,  the  fowls  of  heaven,  the  fishes  of  the  sea,  and  end  the 
stumbling  blocks  of  the  wicked,  that  is,  their  idols  and  idol 
worship.  The  land  is  not  to  be  understood  as  being  Israel's 
land  exclusively;  it  means  the  earth.  That  the  judgment 
vision  of  Zephaniah  has  a  wider  scope  than  the  land  and  the 
people  is  fully  confirmed  by  other  passages.  The  great  day 
comes  upon  men  everywhere  (i:17);  it  is  universal  (ii:4-15); 
all  the  isles  of  the  nations  are  mentioned  (ii:ll). 

2.  The  Judgment  will  Destroy  the  Evil  Doers  in  Judah: 
Verses  4-13.  It  will  fall  especially  upon  the  house  of  Judah 
and  Jerusalem.  In  the  verses  which  follow  we  have  a  des- 
cription of  the  moral  conditions  of  the  Jews  when  Josiah 
started  his  reformation,  which  prophetically  gives  us  a 
picture  of  the  conditions  among  the  Jews  when  this  age 
closes,  and  a  portion  of  them  is  back  in  the  land  of  their 
fathers,  as  they  are  attempting  to  get  it  back  now  through 
political  Zionism. 

The  hand  of  the  Lord  will  be  stretched  out  upon  Judah 
and  Jerusalem.  The  remnant  of  Baal  will  be  cut  off  and 
the  Chemarim,  with  the  priests.  Idolatry,  whatever  re- 
mains of  it,  should  then  be  completely  abolished.  "Baal" 
was  the  idol  of  god  of  the  Phoenicians  and  Canaanites;  the 


238  THE  PROPHET  ZEPHANIAH 

word  means  "lord"  or  "possessor."  With  the  worship  of  this 
god  licentious  practices  were  connected.  Chemarim  is  the 
name  of  the  idolatrous  priests  which  conducted  the  high 
places,  appointed  for  this  service  by  the  kings  of  Judah 
(see  2  Kings  xxiii:5).  In  verses  5  and  6  other  forms  of 
idolatry  are  mentioned.  They  worshipped  the  hosts  of  the 
heavens  from  housetops.  They  worshipped  the  stars,  and 
studied  their  movements  as  if  they  could  give  them  help 
and  a  revelation.  Astrology,  so  widely  practised  among 
civilized  nations  today,  is  an  old  cult  (see  2  Kings  xxi:3,  5; 
Jer.  viii:2;  xix:13).  Others  used  the  Holy  Name  of  Jehovah, 
and  at  the  same  time  they  used  the  name  of  Malcham.  All 
was  a  turning  back  from  Jehovah  and  dishonoring  His 
Name. 

As  to  the  future  curse  of  idolatry  among  the  Jews,  the 
passage  in  Matthew  xii:43,  45,  the  words  of  our  Lord,  gives 
us  the  full  information.  The  unclean  spirit  there  is  the 
the  spirit  of  idolatry,  from  which  the  Jews  in  their  dispersion 
are  free;  the  unclean  spirit  has  left  the  house.  But  it  is  to 
return,  and  the  last  state  is  worse  than  the  first:  "Even  so 
shall  it  be  also  unto  this  wicked  generation."  They  will 
worship  the  man  of  sin,  the  masterpiece  of  Satan,  who  in  the 
end  of  the  age  will  take  his  place  in  the  temple  of  God 
(2  Thess.  ii). 

The  day  of  the  Lord  is  at  hand;  a  statement  which  verifies 
our  interpretation  that  this  prophecy  refers  to  the  future 
day.  The  Lord  has  prepared  His  sacrifice  and  bidden  his 
guests.  It  is  the  supper  of  the  great  God,  to  which  He 
invites  His  guests.  Read  in  connection  with  this  Revela- 
tion xix:17-18.  What  that  day  will  bring  is  described 
in  verses  8-13.  All  the  evil  doers  will  be  dealt  with  by 
the  Lord. 

3.  The  Day  of  the  Lord:  Verses  14-18.  The  great  day  of 
the  Lord  is  now  more  fully  described.  It  is  tlie  day  when  the 
announced  judgment  will  take  place.  Higher  criticism  sees 
nothing  but  some  invasion  of  the  land  by  hostile  forces. 
But  it  is  the  same  great  day,  the  culmination  of  the  past 
ages,  when  Jehovah  is    revealed,  so  vividly  described    in 


TEE  PROPHET  ZEPHANIAH  239 

Joel  ii:ll.  On  that  day  the  voice  of  the  Lord  will  be 
heard  (Psa.  xxix;  Isa.  lxvi:6).  When  that  day  comes  the 
mighty  man  will  cry  out  in  bitterness,  for  he  is  unable  to 
save  himself  from  the  judgment  tempest.  In  two  verses 
the  prophet  describes  vividly  the  greatness  of  that  day. 

A  day  of  wrath  is  that  day, 

A  day  of  trouble  and  distress, 

A  day  of  ruin  and  desolation, 

A  day  of  darkness  and  gloom, 

A  day  of  clouds  and  cloudy  darkness; 

A  day  of  the  trumpet  and  the  warcry 

Against  the  fortified  cities. 

And  against  the  lofty  battlements. 

Thomas  of  Celano  used  in  1250  the  Vulgate  translation 
of  the  first  sentence  Dies  irae,  dies  ilia  in  writing  his  famous 
judgment  hymn.  It  is  well  to  compare  Scripture  with 
Scripture  about  that  day.  (For  instance,  verse  15  with 
Joel  iii;  Amos  v:18,  20;  viii:9;  Isaiah  xiii:10,  and  many 
other  passages.)  When  that  day  comes  the  wicked  will 
perish;  distress  will  be  upon  all.  They  will  walk  like  blind 
men,  that  is,  trying  to  find  a  way  to  escape,  but  not  able 
to  find  one.  Nothing  will  be  able  to  deliver  from  the  fury 
of  that  day,  neither  silver  nor  gold  will  avail  anything. 

THE  CALL  TO  REPENTANCE  IN  VIEW  OF  THE  JUDGMENT 

CHAPTERS  n-ra-8 

1.  The  Call  to  Repentance.     1-3. 

2.  The  Judgment  of  the  Philistines.     4-7. 

3.  The  Judgment  of  Moab  and  Ammon,     8-10. 

4.  The  Judgment  of  other  Nations.     11-15. 

5.  The  Woe  and  Warning  to  Jerusalem  and  His  People, 
iii:l-8. 

1.  The  Call  to  Repentance:  Verses  1-3.  As  we  found  it  in 
Joel,  so  it  is  here.  In  view  of  the  coming  of  the  day,  the  call 
goes  forth  to  the  nation  to  humble  themselves  and  to  repent. 
On  the  near  horizon  in  Joel  the  Assyrian  invasion  was 
threatening.  In  Zephaniah  it  is  the  Babylonian  power. 
But  all  points  to  the  future  day  of  the  Lord.    They  are  to 


240  THE  PROPHET  ZEPHANIAH 

gather  themselves  together.  The  word  used  for  "gather" 
has  the  meaning  of  gathering  stubble  or  wood  for  burning. 
In  their  unbelief  they  were  worthless  as  stubble  and  dry 
wood,  fit  for  the  burning.  The  phrase  "not  desired"  has 
been  translated  "which  does  not  turn  pale."  But  this 
cannot  be  sustained.    The  better  meaning  is  "unashamed." 

The  second  verse  gives  the  reason  why  they  should  humble 
themselves  and  be  ashamed  of  all  their  evil  doings.  Because 
the  decree  of  judgment  has  gone  forth,  the  fierce  anger  of 
the  Lord  in  His  day  is  about  to  pass  as  the  chaff.  This  is 
followed  by  the  appeal  to  seek  the  Lord.  This  is  addressed 
to  the  meek  in  the  land,  the  godly  remnant  which  fears  the 
Lord,  both  in  Zephaniah's  day  and  in  the  end  of  the  age, 
when  "that  day"  comes.  They  are  meek  and  seek  to  keep 
the  statutes  and  judgments  of  the  Lord  in  a  righteous  life. 
Still  they  are  exhorted  to  seek  meekness.  For  it  is  this, 
meekness  and  lowliness,  that  pleases  the  Lord.  The  promise 
is  held  out  that  they  would  be  hid  in  the  day  of  the  Lord's 
anger.  Zephaniah  means  "hidden  by  the  Lord"  or  "whom 
the  Lord  hides;"  his  name  comes  into  play  as  a  comfort 
that  the  godly  will  be  hid  in  the  day  of  the  Lord.  In  Isaiah 
we  have  a  more  direct  word  about  this.  "Come,  my  people, 
enter  thou  in  thy  chambers,  and  shut  thy  doors  about  thee; 
hide  thyself  as  it  were  for  a  moment,  until  the  indignation 
be  overpast"  (Isa.  3pcvi:20).  This  has  often  been  used  as  a 
proof  text  that  the  true  church  is  not  to  pass  through  the 
great  tribulation  period.  But  it  has  nothing  whatever  to 
do  with  the  church,  but  is  the  promise  given  to  the  godly 
remnant  (See  Rev.  xii;  the  preservation  of  the  seed  of  the 
woman).  It  is  the  teaching  of  the  New  Testament  that  the 
true  church  will  be  taken  to  her  heavenly  abode  by  the  com- 
ing of  the  Lord  for  His  saints  (1  Thess.  iv:13-18;  2  Thess.  ii). 

2.  The  Judgment  of  the  Philistines:  Verses  4-7.  Judg- 
ment is  to  come  in  that  day  upon  Gaza  and  Ashkelon,  upon 
Asdod  and  Ekron,  the  chief  cities  of  Philistia.  The  in- 
habitants of  the  seacoast,  the  nation  of  the  Cherethites, 
and  all  the  land  of  the  Philistines,  will  undergo  judgment. 
The  seventh  verse  gives  the  connection  with  the  opening 


THE  PROPHET  ZEPHANIAH  241 

message  of  the  chapter,  the  call  to  repentance.  "And  the 
coast  shall  be  for  the  remnant  of  the  house  of  Judah;  they 
shall  feed  thereupon;  in  the  house  of  Ashkelon  shall  they  lie 
down  in  the  evening;  for  the  Lord  their  God  shall  visit  them, 
and  turn  away  their  captivity."  Because  the  remnant  is  to 
possess  this  territory  when  Philistia  is  judged  they  ought  to 
repent  and  seek  the  Lord.  That  this  is  still  unaccomplished 
hardly  needs  to  be  pointed  out.  It  was  not  fulfilled  in  the 
remnant  which  returned  from  the  Babylonian  captivity. 
Since  the  day  of  their  rejection,  when  they  rejected  Christ, 
they  have  been  out  of  the  land.  Here  is  a  prophecy  of 
ultimate  blessing  to  the  remnant  in  the  day  of  the  Lord, 
when  they  will  be  regathered. 

3.  The  Judgment  of  Moab  and  Ammon:  Verses  8-10. 
Moab  and  Ammon  had  sinned  against  Israel,  they  reviled 
them  and  magnified  themselves  against  their  border.  Their 
judgment  is  announced,  as  it  is  in  the  former  prophets,  like 
Joel,  Amos  and  Ezekiel.  Moab  will  be  overthrown  like 
Sodom,  and  Ammon  will  become  like  Gomorrah.  Then 
when  the  judgment  of  Moab  and  Ammon  finally  takes  place, 
as  it  will  in  His  day,  the  remnant  of  His  people  shall  spoil 
them,  and  the  remnant  shall  possess  them.  It  is  obvious 
this  also  remains  to  be  fulfilled. 

This  judgment  of  Moab  and  Ammon  is  the  harvest  which 
their  pride  and  self -exaltation  has  brought  to  them  (verse  10). 

4.  The  Judgment  of  other  Nations:  Verses  11-15.  The 
Lord,  in  that  day,  will  be  terrible  unto  all  these  nations.  The 
idol  gods  will  all  be  abolished.  In  their  place  He  alone  will 
be  worshipped  (Zech.  xiv).  All  tlie  isles  of  the  nations  will 
turn  in  worship  to  Him.  The  Ethiopians,  the  African 
nations,  will  fall  under  the  judgment.  He  will  stretch  out 
His  hand  against  Assyria,  the  power  of  the  north,  including 
both  the  Assyrian  which  then  was  and  the  Assyrian  of  the 
end-time,  still  to  come.  It  is  evident  from  verse  13  that 
when  Zephaniah  penned  these  words  Nineveh  had  not  yet 
fallen.  Her  utter  desolation  is  predicted  by  Zephaniah  as  it 
was  predicted  by  Nahum.  The  fate  of  Nineveh  announced 
was  literally  accomplished.     And  some  day  all  the  proud 


242  TEE  PROPHET  ZEPHANIAR 

cities  of  the  nations,  steeped  in  iniquity,  will  also  fall  as 
Nineveh  was  dethroned  from  her  place  of  mistress  of  the 
world. 

5.  The  Woe  and  Warning  to  Jenisalem  and  to  His 
People:  Chapter  iii:l-8.  The  filthy,  polluted  and  oppressing 
city  is  Jerusalem.  Four  charges  are  laid  against  her.  1.  She 
obeyed  not  the  voice.  2.  She  received  not  correction.  3.  She 
trusted  not  in  the  Lord.  4.  She  drew  not  near  to  her  God. 
And  because  she  was  untrue  to  her  God  and  Lord,  oppressive 
cruelty  and  evil  persisted.  It  was  the  outcome  of  her  wrong 
attitude  toward  the  Lord.  Her  leaders,  the  princes,  were 
like  roaring  lions,  devouring  the  prey.  Her  judges  in  oppress- 
ing the  poor  were  like  evening  wolves,  ferocious  and  des- 
tructive. How  all  this  fits  Christendom  today.  There  is 
disobedience  to  the  Lord,  no  faith  in  Him,  no  humiliation 
and  no  repentance.    Hence  the  moral  conditions  of  today. 

Their  prophets  and  priests  were  also  corrupt,  as  we  have 
learned  before  in  the  former  prophets.  Yet  the  holy  and 
just  Jehovah  was  in  the  midst  of  them.  Yet  the  unjust  was 
not  ashamed,  but  continued  in  evil-doing. 

Then  Jehovah  addresses  the  nation:  "I  have  cut  off 
nations;  their  towers  are  desolate;  I  have  made  their  streets 
waste,  that  none  passeth  by;  their  cities  are  destroyed,  so 
that  there  is  no  man,  that  there  is  none  inhabitant.  I  said, 
Surely  thou  wilt  fear  me,  thou  wilt  receive  instruction;  so 
their  dwelling  should  not  be  cut  off;  howsoever  I  pimished 
them,  they  rose  early,  and  corrupted  all  their  doings."  But 
they  did  not  heed  His  plea.  They  did  not  take  warning 
from  what  happened  to  other  nations. 

JUDGMENT  AND  GLORY 
CHAPTER  ni.8-20 

1.  The  Waiting  for  the  End.     Verse  8. 

2.  The  Glory  that  Follows.     9-20 

1.  The  Waiting  for  the  End :  Verse  8.  "Therefore  wait  for 
me,  saith  Jehovah,  for  the  day  when  I  arise  for  the  prey;  for 
my  determination  is  to  gather  the  nations,  to  assemble  the 


rUE  PROPHET  ZEPHANIAH  243 

kingdoms,  to  pour  upon  them  mine  indignation,  all  my  fierce 
anger;  for  all  the  earth  shall  be  devoured  with  the  fire  of 
my  jealousy,"  This  verse  leads  us  back  to  the  opening 
exhortation  of  this  chapter.  They  are  as  a  nation  to  wait 
for  Him,  till  the  day  comes  in  which  He  arises  to  execute  the 
judgment  of  the  nations.  It  has  been  a  long  waiting.  Cen- 
turies have  come  and  gone;  His  earthly  people  have  been  the 
wanderers  among  the  nations  of  the  world,  where  they  have 
been  a  byword  and  a  curse,  yet  witnesses  for  Him  also. 
Still  they  are  waiting  for  "that  day,"  the  day  which  closes 
the  times  of  the  Gentiles,  when  the  stone  strikes  the  great 
man  image  and  becomes  a  mountain  filling  the  whole  earth 
(Daniel  ii). 

2.  The  Glory  that  Follows:  Verses  9-20.  The  openmg 
verse  of  this  glory  section  has  been  variously  interpreted. 
It  has  been  used  by  the  "Pentecostal-delusion"  as  being  a 
prophecy  concerning  their  imagined  gift  of  tongues  restora- 
tion. In  the  first  place  it  must  be  noticed  that  in  the  Hebrew 
the  word  people  is  in  the  plural.  We  read  therefore  this  verse 
as  follows:  "For  then  will  I  turn  to  the  nations  a  pure  lip, 
that  they  may  all  call  upon  the  name  of  Jehovah,  to  serve 
Him  with  one  shoulder."  Luther  paraphrased  this  verse  in 
the  following  way:  "Then  will  I  cause  the  nations  to  be 
preached  to  otherwise,  with  friendly  lips,  that  they  may  call 
upon  the  name  of  the  Lord."  But  this  interpretation  is  not 
sustained  by  the  text.  It  means  that  the  nations  which 
escaped  the  judgment-wrath  of  the  day  of  the  Lord  will  be 
converted,  and  as  a  result  of  their  conversion  they  will  call 
upon  the  Lord  with  pure  lips;  all  idolatry  will  cease  and  all 
serve  the  Lord  as  one  man. 

While  the  peoples  in  verse  9  are  the  Gentiles,  the  suppliants 
in  verse  10  are  Jews  brought  back  from  the  dispersion.  They 
are  brought  back  by  the  converted  Gentiles  as  an  offering 
unto  the  Lord  (Isa.  lxvi:20).  When  that  takes  place  the 
restored  nation  will  not  have  need  to  be  ashamed  for  all 
their  doings,  for  the  Lord  in  infinite  grace  will  have  cleansed 
them  from  their  iniquity,  and  now  they  are  no  longer  proud 
and  haughty,  but  a  remnant  humbled,  trusting  in  the  Lord. 


244  THE  PROPHET  ZEPHANIAH 

The  great  Grace  chapter  in  Ezekiel  tells  us  of  the  conversion 
of  this  remnant  (Ezek.  xxxvi).  They  will  then  be  a  righteous 
nation,  do  no  iniquity,  nor  speak  lies.  The  speaking  of  lies, 
the  use  of  deceit,  is  one  of  the  traits  of  the  Jews  today,  and 
has  often  been  responsible  for  their  sufferings  among  the 
Gentiles.  But  when  that  day  comes  the  deceitful  tongue 
will  not  be  found  in  their  mouth.  They  will  feed  and  lie 
down  and  none  shall  make  them  afraid.  They  have  become 
once  more  "the  sheep  of  His  pastures,"  gathered  by  the 
Good  Shepherd.    The  time  of  singing  and  rejoicing  has  come, 

"Sing,  O  daughter  of  Zion! 
Shout,  O  Israel! 
Be  glad  and  rejoice 
With  all  thy  heart, 
O  Daughter  of  Jerusalem. 

Jehovah  has  removed  thy  judgments; 
He  has  cast  out  thine  enemy; 
The  King  of  Israel,  Jehovah, 
Is  in  the  midst  of  thee; 
Thou  wilt  see  evil  not  more. 

In  that  day  it  shall  be  said  to  Jerusalem, 
Fear  not  Zion,  let  not  thy  hands  be  feeble. 

Jehovah  thy  God  is  in  the  midst  of  thee, 

A  mighty  One  who  saves; 

He  rejoices  over  thee  with  gladness; 

He  rests  in  His  love; 

He  rejoices  over  thee  with  singing." 

What  a  glorious  day  that  day  will  be!  It  wiU  be  glory  for 
Him  and  glory  for  His  people.  The  great  prophetic  song 
recorded  by  Isaiah  (chapter  xii)  wiU  then  be  heard  in  the 
midst  of  His  redeemed  people.  The  great  Psalms  of  praise 
and  worship  will  fill  Jerusalem.  Judgments  are  forever  gone; 
no  enemy  will  threaten  them  again.  He  Himself  is  in  their 
midst,  none  other  but  He  whom  their  fathers  delivered  once 
into  the  hands  of  the  Gentiles,  over  whom  they  cried,  "His 
blood  be  upon  us  and  our  children."     He  is  King.    The 


THE  PROPHET  ZEPHANIAH  245 

throne  of  His  father  David  is  now  filled.  The  mighty  One 
saves,  and  rejoices  over  His  redeemed  people.  He  has  the 
travail  of  His  soul  to  the  full  and  is  satisfied. 

Then  He  will  make  them  a  name  and  a  praise  among  all 
the  peoples  of  the  earth.  Thus  ends  the  great  message  of 
Zephaniah,  the  great-great-grandson  of  the  pious  King 
Hezekiah. 


HAGGAI 


The  Prophet  Haggai 

INTRODUCTION 

Between  Zephaniah  and  Haggai  is  the  period  of  the  captivity  of  the 
house  of  Judah  in  Babylon.  Haggai  is  the  first  of  the  three  post-exilic 
prophets,  though  not  the  most  prominent  one,  which  is  Zechariah. 

Haggai  means  "My  feast,"  or  perhaps  "the  Festal  one."  Nothing  is 
known  of  his  personal  history.  He  is  mentioned  in  Ezra,  chapter  v:l 
and  vi:14.  The  first  verse  of  the  book  which  bears  his  name  gives  us 
the  date  of  his  prophecy.  It  was  in  the  second  year  of  Darius  the  king. 
The  ki  ;g  is  Darius  Hystaspes,  and  the  year  is  520  B.  C.  Two  months 
later  young  Zechariah  began  to  lift  up  his  voice  likewise.  It  seems  that 
Haggai's  prophetic  office  extended  over  four  months  only.  Some  have 
concluded  from  chapter  ii  :3  that  he  must  have  known  the  first  temple. 
If  he  saw  that  temple  he  must  have  been  at  least  80  years  old,  if  not 
older,  when  he  prophesied.  But  the  passage  upon  which  this  supposition 
rests  does  not  necessarily  imply  this.  He  was  probably  born  in  the 
captivity,  and  a  young  man  like  his  greater  associate  Zechariah. 

THE  TIMES  OF  HAGGAI  AND  ZECHARIAH 

In  order  to  understand  the  prophecies  of  Haggai  as  well  as  Zechariah; 
the  history  contained  in  the  book  of  Ezra  must  be  carefully  studied. 
The  reader  will  consult  the  introduction  to  the  book  of  Ezra  and  the 
annotations  on  the  different  chapters. 

We  mention  here  but  a  few  of  the  leading  historical  facts  of  this 
period.  After  the  remnant  had  returned  from  Babylon  the  feasts 
commanded  by  the  Law  were  first  of  all  reinstituted.  Then  in  the  second 
year,  535  B.  C,  the  foundations  of  the  new  temple  were  laid.  It  was  a 
time  of  rejoicing  and  a  time  of  sorrow.  What  was  this  second  temple 
in  comparison  with  the  first  house?  (see  Ezra  iii:12,  13).  There  were 
tears  of  joy  and  tears  of  sorrow.  Then  the  building  of  the  temple  was 
neglected  for  a  time.  There  were  two  causes.  The  indifference,  the 
faint-heartedness  of  the  people,  and  the  oppositions  from  the  enemy. 
The  Samaritans,  a  mongrel  race  (see  Ezra  iv:l,  9,  10)  offered,  after  the 
foundation  of  the  temple  had  been  laid,  to  form  an  alliance  with  the 
Jewish  remnant,  and  to  assist  them  with  it.  When  the  proposal  was 
nobly  rejected  they  employed  political  means  to  dwarf  the  rebuilding 
of  the  house  of  the  Lord,  by  misrepresentations  at  the  Persian  court. 
Their  schemes,  after  some  time,  seemed  to  be  quite  successful,  when 
in  reply  to  their  petition  to  Artaxerxes,  522  B.  C,  they  were  told  that 
the  building  of  the  temple  must  be  stopped.  Artaxerxes  was  a  pre- 
tender, known  in  history  as  Pseudo-Smerdis.     During  the  remainder 


250  THE    PROPHET    HAGGAI 

of  his  reign  the  building  was  completely  stopped;  but  it  lasted  about  a 
year  only.  His  successor,  Darius  Hystaspes,  (521  B.  C.)  was  more 
favorable  to  his  Jewish  subjects.  It  was  then  that  Haggai  and  Zechariah 
urged  the  continuation  of  the  building  of  the  temple  in  their  prophetic 
messages.  But  the  slow  progress  in  the  building  of  the  temple  was  not 
altogether  chargeable  to  the  intrigues  of  the  Samaritans.  The  remnant 
was  negligent  in  this  matter  to  a  great  extent.  During  the  time  when 
the  house  was  unfinished  many  Jews  had  used  their  means  in  erecting 
fine  dwellings  and  beautifj'ing  them;  they  acted  in  a  selfish,  indifferent 
manner. 

The  harvest  also  had  turned  out  very  poor;  the  blessing  of  the  Lord 
was  lacking  in  all  that  they  did,  therefore  the  prophet  spoke  then  and 
told  them  that  all  was  an  expression  of  the  displeasure  of  the  Lord  in 
neglecting  His  house.  "Ye  have  sown  much  and  bring  in  little;  ye  eat 
but  ye  have  not  enough;  ye  drink,  but  ye  are  not  filled  with  drink;  ye 
clothe  you,  but  there  is  none  warm;  and  he  that  earneth  wages,  earneth 
wages  to  put  it  into  a  bag  with  holes"  (i:6). 

These  were  outward  circumstances  which  led  the  Spirit  of  God  to 
call  Haggai  to  the  prophetic  oflSce. 

THE  MESSAGE  OF  HAGGAI 

The  purpose  of  his  message  has  been  stated  in  the  preceding  para- 
graph. But  the  message  goes  far  beyond  his  time,  and  like  the  former 
prophets,  leads  up  to  the  time  of  glory.  He  speaks  of  the  Messiah,  our 
Lord,  as  the  desire  of  all  nations,  and  of  the  times  when  all  nations 
shall  be  shaken;  when  another  house  is  to  be  filled  with  the  Lord's 
glory.  This  passage  is  quoted  in  Hebrews  xii:26,  27,  and  will  be  more 
closely  examined  in  the  Annotatious.  Our  post-millennial  brethren  in 
their  expositions  have  explained  all  these  promises  as  being  realized 
in  the  church.  The  second  temple  is,  according  to  their  views,  a 
prophecy  concerning  the  church.  In  the  language  of  one:  "He  an- 
nounces that  the  time  is  not  far  off  when  the  privileges  of  Jehovah's 
worship  shall  be  extended  over  all  the  earth,  and  that  the  treasures  of 
all  nations  will  then  be  brought  to  adorn  this  temple,  and  exalt  its 
glory  above  the  departed  splendor  of  the  former  house,  while  peace  and 
prosperity  shall  reign  among  the  unnumbered  worshippers."  But  in- 
asmuch as  none  of  the  prophets  knew  anything  whatever  about  the 
body  of  Christ,  the  church,  in  which  there  is  neither  Jew  nor  Gentile, 
this  interpretation  is  incorrect.  The  church  is  the  mystery  which  was 
not  made  known  in  former  ages  (Eph.  iii).  Hence  Haggai  did  not 
describe  the  church  under  the  term  of  the  temple,  but  his  prophecy 
reaches  beyond  the  church-age  to  the  day  of  the  Lord,  when  all  nations 
will  be  shaken,  and  the  Lord  will  return  and  bring  with  Him  the 
promised  glory. 

The  message  of  Haggai  is  written  in  a  very  simple  style,  quite  different 


THE    PROPHET    HAGGAI  251 

from  the  style  of  the  pre-exilic  prophets.     He  makes  frequent  use  of 
interrogatives. 

THE  DIVISION  OF  HAGGAI 

The  two  chapters  contain  five  addresses.  The  first  address  in  chapter 
i:l-ll  is  one  of  reproof  and  warning,  to, arouse  the  remnant  from  the 
apathy  into  which  they  had  drifted  in  the  building  of  the  temple.  The 
second  address  in  chapter  i:12-15  was  made  when  the  people  responded 
to  his  appeal,  assuring  them  of  the  presence  of  the  Lord  in  their  obedi- 
ence. The  third  address  in  chapter  ii:l-9  contrasts  the  glory  of  the 
first  house  with  the  greater  glory  of  the  second  house  and  introduces 
the  distinctively  Messianic  glory.  The  fourth  address  in  chapter 
ii:10-19  coi  tains  moral  instructions  and  the  assurance  of  blessing. 
The  last  address,  the  conclusion  of  the  message  of  Haggai,  points  still 
more  prominently  to  the  day  of  the  Lord,  when  heaven  and  earth  is 
to  be  shaken  and  the  kingdoms  of  the  nations  will  be  overthrown.  In 
the  last  verse,  Zerubbabel,  the  servant  of  Jehovah,  is  a  prophetic  type 
of  our  Lord. 


252  THE    PROPHET    HAGGAI 


Analysis  and  Annotations 

HAGGAI'S  FIRST  ADDRESS 
CHAPTER  1:1-11. 

1.  The  Introduction.     1. 

2.  The  Reproof.     2-6. 

3.  Consider  Your  Ways.     7-11. 

1.  The  Introduction:  Verse  1.  Darius  Hystaspes  had 
been  king  one  year  and  had  entered  upon  the  second  year, 
520  B.  C,  when,  in  the  sixth  month,  in  the  first  day  of  the 
month,  the  Word  of  the  Lord  was  given  by  Haggai.  It  was 
addressed  to  Zerubbabel,  the  son  of  Shealtiel,  governor  of 
Judah,  and  to  Joshua,  the  son  of  Josedech,  the  high  priest. 
Zerubbabel  and  Joshua  were  the  prominent  civic  and  re- 
Ugious  leaders  of  that  day.  Zerubbabel  was  the  son  of 
Shealtiel  (which  means  asking  of  God  in  prayer).  Zerub- 
babel (sow^n  in  Babylon)  was  of  royal  seed,  in  direct  line  of 
descent  from  David.  In  Ezra  this  princely  leader  is  called 
by  his  Persian  name  Sheshbazzar.  In  the  genealogy  of 
Luke  iii:27  he  is  called  a  son  of  Neri,  a  descendant  of  David 
through  his  son  Nathan;  he  is  also  called  a  son  of  Pedaiah. 
These  divergent  statements  have  been  satisfactorily  ex- 
plained by  the  law  of  the  Levirate  marriage  (see  Deut.  xxv: 
10). 

Joshua  is  mentioned  several  times  in  Zechariah.  He  was 
the  first  high-priest  after  the  captivity,  and  is  called  in  Ezra 
and  Nehemiah-Jeshua,  the  name  Joshua  transcribed  into 
Greek.  He  and  Zerubbabel  are  prophetic  types  of  our  Lord 
as  the  King-Priest.  Joshua  was  the  son  of  Josedech  (Jehoza- 
dak)  the  high-priest  who  was  taken  by  the  Babylonians 
into  captivity  (1  Chron.  vi:15),  and  was  the  grandson  of 
Seraiah,  who  was  put  to  death  by  Nebuchadnezzar  at 
Riblah,  after  the  capture  of  Jerusalem. 

2.  The  Reproof:  Verses  2-6.  His  message  starts  with 
the  excuse  which  the  people  offered  for  their  apathy  in  the 


THE    PROPHET    HAGGAI  253 

things  of  God.  "This  people  say,  The  time  is  not  come, 
the  time  that  the  Lord's  house  should  be  built."  The  Lord 
does  not  address  them  as  "My  people,"  but  in  a  way  which 
is  deprecatory.  It  was  an  empty  excuse,  that  His  time  had 
not  yet  come;  in  reality  they  were  cold  towards  the  cause 
of  the  Lord,  and  sought  their  own  things  in  place  of  it. 
In  their  indifferent  spirit  they  probably  took  the  relation 
to  Persia,  produced  by  the  Samaritan  interference,  as  the 
ground  of  their  opinion,  that  it  was  not  the  time  to  come 
and  finish  the  task.  They  were  an  ungrateful  people  and 
should  have  known  better.  The  Lord,  who  had  announced 
through  Isaiah  that  Cyrus  should  be  born  and  say  "Let 
Jerusalem  be  built,"  who  raised  up  Cyrus,  whom  the  prophet 
had  named  so  many  years  before  he  was  born;  the  Lord 
who  had  brought  them  back  to  the  land  and  prospered  them, 
would  certainly  give  them  the  victory  over  all  their  enemies 
and  make  the  building  of  the  house  possible.  They  hid  be- 
hind the  unreasonable  excuse,  it  is  not  the  time.  How  often 
the  same  excuse  has  been  used  by  the  professing  people  of 
God  in  our  age! 

Then  the  Lord  answers  them.  "Is  it  a  time  for  you  your- 
selves to  dwell  in  your  ceiled  houses,  while  this  house  lieth 
waste?"  They  had  begun  well,  as  we  read  in  Ezra  iii,  when 
they  set  the  altar  upon  its  bases.  But  now  they  had  de- 
parted from  their  endeavor;  the  interest  in  the  one  thing 
had  waned,  and  selfish  aims  were  substituted.  They  were 
living  in  luxurious  houses,  while  His  house  was  completely 
neglected,  it  was  in  a  waste  condition.  The  insincerity 
of  their  vain  excuse  was  therefore  exposed. 

Then  comes  the  exhortation  to  consider  their  ways  (liter- 
ally: set  your  heart  upon  your  ways).  Had  it  been  profitable 
for  them?  No.  Ever  since  they  left  off  building  His  house 
bitter  disappointment  had  been  their  lot.  All  their  self- 
seeking  brought  them  no  gain,  but  steady  loss.  The  Lord's 
blessing,  given  to  His  earthly  people  concerning  earthly 
things,  had  been  withholden.  They  had  sown  much  seed; 
there  was  a  scanty  return.  They  had  not  been  satisfied  in 
eating  or  drinking.     Their  clothing  was  insufficient.    The 


254  THE    PROPHET    HAGGAI 

wages  they  earned  may  have  been  good  wages,  but  it  was 
as  if  they  put  them  into  a  bag  with  holes;  the  greater  part 
of  them  was  lost.  While  all  this  must  be  considered  on  the 
ground  of  the  Jew,  the  principle  nevertheless  holds  good  for 
us  as  well.  "But  seek  ye  first  the  kingdom  of  God  and  His 
righteousness;  and  all  these  things  shall  be  added  unto 
you"  (Matt.  vi:33),  also  refers  primarily  to  the  believing 
Jew,  yet  it  has  its  application  for  us.  The  heart  of  the  be- 
liever must  always  seek  Him  first.  The  life  of  a  child  of  God 
must  always  be  devoted  to  Him  and  the  things  of  God.  Our 
business  is  to  care  for  His  things;  His  gracious  business  is  to 
care  for  us  in  all  things.  Neglect  of  the  things  of  God  always 
brings  the  same  bitter  disappointment. 
sfi"  3.  Consider  your  Ways:  Verses  7-11.  Consider  your 
ways;  the  Lord  spoke  again.  And  now  He  commands  them 
to  go  to  the  mountains  and  fetch  wood  and  to  build  the  house. 
He  declares  that  He  will  take  pleasure  in  it  and  that  He  will 
be  glorified.  How  graciously  He  craves  the  whole-hearted- 
ness  of  His  people  and  their  full  devotion  to  HimseK.  It 
is  in  worship,  indicated  by  the  building  of  the  house,  that 
we  glorify  Him.  It  is  worshippers  the  Father  seeketh,  wor- 
shippers in  Spirit  and  in  Truth  (John  iv). 

On  account  of  their  neglect,  neglect  of  Himself  and  the 
honor  of  His  Name,  as  centered  in  the  house,  He  could  not 
give  the  blessing  He  is  so  willing  to  bestow  upon  His  people. 
He  withheld  the  dew  and  the  rain;  He  prevented  the  fruit- 
fulness  of  the  fields,  and  all  else  was  stimted,  on  accoimt  of 
their  attitude  toward  Him. 

"It  was  Jehovah  who  blighted  their  selfish  efforts.  He 
was  dealing  with  them  on  account  of  their  unbelief  and 
neglect.  It  was  not  because  He  loved  them  not,  but  be- 
cause He  did.  'Whom  the  Lord  loveth  He  chasteneth,  and 
scourgeth  everj'^  son  whom  He  receiveth.'  When  the  Lord 
allows  persons  to  go  away  without  rebuke,  it  is  the  sure 
sign  that  all  practical  bond  is  broken — if  any  bond  did  exist 
— that  He  now  disowns  them,  for  a  time  at  least.  Hence 
these  very  chastenings  of  the  Jewish  remnant  were  the  proof 
that  His  eyes  were  still  over  them,  and  that  He  felt  their 


THE    PROPHET    HAGGAI  255 

negligence  of  Him  and  resented — in  divine  faithfiJness — the 
failure  of  His  people  in  the  care  of  His  glory."* 

THE  SECOND  ADDRESS 

CHAPTER  1:12-15 

The  Spirit  of  God  carried  home  the  burning  message  of 
rebuke,  and  that  happened  which  did  not  happen  with  the 
generation  before  the  captivity.  They  considered  their 
ways.  They  took  it  to  heart.  They  knew  the  Lord  had 
spoken,  and  that  He  was  right,  the  rebuke  well  earned. 
Happy  are  all  those  who  act  always  in  this  way,  who  humble 
themselves  and  are  obedient  to  the  Lord.  It  is  a  refreshing 
scene  which  the  twelfth  verse  records.  They  all  united, 
Zerubbabel,  Joshua,  and  all  the  remnant  of  the  people. 
There  was  not  one  dissenting  voice.  They  all  obeyed  the 
Lord  and  the  words  of  the  prophet. 

"Then  Haggai,  the  Lord's  messenger,  spoke  again  in  the 
Lord's  message  unto  the  people."  It  is  striking  how  it  is 
made  prominent  that  he  did  not  speak  of  himself,  but  was 
the  Lord's  messenger  and  brought  the  Lord's  message. 
Would  to  God  that  all  those  who  claim  the  dignity  of  a 
minister  of  the  Gospel  were  all  the  Lord's  messengers,  and 
spake  nothing  but  the  Lord's  message.  The  greatest  curse 
in  Christendom  today  is  the  man  who  claims  to  be  the  Lord's 
servant,  but  has  no  message  from  the  Lord,  for  the  reason 
that  he  has  lost  faith  in  the  Word  of  God. 

Another  has  pointed  out  the  fact  that  Haggai  is  the  one 
prophet  who  is  directly  called  Jehovah's  messenger.  He  is 
the  least  of  the  post-exilic  prophets,  yet  the  Lord  puts  this 
honor  upon  him.  In  spite  of  his  inferior  style,  according  to 
the  critics,  the  Lord  owns  him  by  this  title  of  distinction. 

And  what  was  his  message  at  this  time?  "I  am  with  you, 
saith  the  Lord."  That  is  the  content  of  the  second  address; 
just  one  sentence.  But  what  a  sentence  it  is!  What  assur- 
ance it  brings  to  the  heart,  and  how  it  inspires  faith  to  action. 
"I  am  with  you,  saith  the  Lord."    Such  is  our  blessed  assur- 


^William  Kelly,    / 


2.56  THE    PROPHET    HAGGAI 

ance.  "Lo,  I  am  with  you  always,  even  unto  the  end  of  the 
age."  And  as  we  look  to  Him  and  trust  Him  there  is  power. 
The  result  Avas  a  mighty  revival  in  the  good  work.  The 
Lord  stirred  them  up  through  His  Word,  the  brief  message  He 
sent.  Every  true  revival  begins  the  same  way.  It  has  been 
well  said,  "I  am  with  you,  is  the  saving  principle  for  faith 
in  the  weakest  possible  day,  and  let  me  add,  what  had  they 
better  in  the  brightest  day.?" 

THE  THIRD  ADDRESS 

CHAPTER  11:1-9 

Over  a  month  later,  after  a  good  deal  of  work  had  been 
done,  the  prophet  delivered  his  third  message.  He  is  com- 
manded to  speak  to  the  same  company,  headed  by  Zerub- 
babel  and  Joshua;  but  here  the  remnant  of  tlie  people,  the 
exiles  who  had  returned,  is  also  included.  If  we  consult 
Ezra  iii:10  we  find  that  many  old  men,  who  had  seen  the 
temple  of  Solomon,  burst  out  in  weeping  when  the  small 
foundation  was  laid  for  the  new  temple.  A  similar  feeling 
possessed  the  people  when  they  resumed  the  temple  work 
after  Haggai's  first  message.  In  comparison  with  the  former 
temple,  so  grand  and  glorious,  the  new  temple  was  a  feeble 
and  insignificant  affair.  The  prophet  begins  his  message  by 
asking,  "Who  is  left  among  you  that  saw  this  house  in  its 
former  glory,  and  how  do  ye  see  it  now.^^  Is  it  not  in  your 
eyes  as  nothing?"  No  doubt  there  was  additional  weeping 
when  the  prophet  asked  these  questions. 

Haggai  then  becomes  the  Prophet  of  Comfort  and  of 
Hope.  "Yet  now  be  strong"  is  in  literal  translation,  "And 
now  be  comforted,  O  Zerubbabel,  saith  Jehovah;  be  com- 
forted, Joshua,  son  of  Josedech,  the  high  priest;  and  be  com- 
forted all  the  people  of  the  land,  saith  Jehovah;  for  I  am  with 
you  saith  the  Lord  of  Hosts."  They  were  discouraged  on 
account  of  the  smallness  of  their  cause.  It  is  then  when  the 
Lord  delights  to  comfort  and  to  cheer  his  trusting  people. 
He  was  with  His  people,  though  now  no  longer  a  mighty 
host  as  of  old,  but  only  a  small  remnant;  yet  had  He  not 


TEE    PROPHET    IIAGGAI  257 

forgotten  the  Word  wliich  He  covenanted  witli  the  in,  when 
He  brougJit  them  out  of  Egypt  with  an  outstretclied  arm. 
"My  Spirit  abideth  among  you;  fear  ye  not."  And  that 
should  be  enough.  His  Spirit  was  dwelling  with  them  to 
execute  His  work,  and  be  their  strength.  The  gift  of  the 
Spirit  in  New  Testament  times  is  something  greater  than 
this.  After  the  finished  work  of  our  Lord  and  His  glorifica- 
tion, the  third  Person  of  the  Godliead  came  in  person  to 
indwell  every  member  of  the  Body  of  Christ. 

Verses  6-9  contain  the  great  prophecy  concerning  the 
future.  It  takes  us  beyond  the  time  of  Haggai,  past  this 
present  age,  and  puts  before  our  hearts  the  same  great  and 
glorious  day  when  Christ  comes  again,  when  there  shall  be 
greater  glory  and  peace.  The  question  is,  who  is  the  desire 
of  all  nations.'^  It  merits  a  closer  examination,  for  the 
critics  have  labored  to  explain  away  the  Messianic  meaning 
of  this  sentence  and  rob  it  of  its  true  meaning.  For  instance. 
Canon  Driver  in  the  "Century  Bible"  makes  the  following 
comment:  "The  desirable  things  of  all  nations  shall  come, 
i.  e.,  their  costly  treasures  will  be  brought  to  beautify  the 
temple."  The  Hebrew  is  a  peculiar  phrase;  the  subject  is  a 
noun,  feminine,  singular;  the  predicate  is  a  plural  masculine. 
The  word  "Chemdath" — desire,  is  the  same  as  used  in 
Daniel  xi:37,  the  desire  of  women.  If  literally  translated  it 
would  read  thus:  "And  the  desire  of  all  nations,  they  shall 
come."  The  Septuagint  therefore  translates  it,  "the  choice 
things  of  all  nations  shall  come;"  others  have  rendered  it  in 
the  following  ways:  "The  things  desired  by  all  nations  shall 
come,"  with  the  interpretation  that  it  is  the  Gospel;  "all 
the  Gentiles  shall  come  with  their  delightful  things;"  "the 
beauty  of  all  the  heathen;"  "they  shall  come  to  the  desire 
of  all  nations;"  "with  the  desire  of  all  nations;"  the  "choicest 
of  all  nations  (that  is  the  best  of  them)  will  come,"  etc. 
With  all  these  suggested  renderings  of  the  difficult  phrase 
there  can  be  no  question  that  it  points  to  Christ,  and  must 
be  interpreted  as  a  great  Messianic  prophecy.  The  most 
ancient  comments  are  on  this  line  altogether.  Christ  is  the 
object  of  the  desire  of  all  nations.     This  does  not  neces- 


258  THE    PROPHET    HAGGAl 

sarily  mean  that  He  is  subjectively  the  desire  of  the  nations, 
but  He  is  objectively,  for  through  Him  alone  the  nations  can 
be  blest  and  receive  the  righteousness  and  peace  which  they 
need. 

First,  the  announcement  is  made,  "I  will  shake  the 
heavens,  and  the  earth,  and  the  sea,  and  the  dry  land." 
Have  these  convulsions  been?  While  there  have  been  the 
shakings  of  kingdoms  in  the  political  sense,  and  the  earth 
has  often  been  shaken  physically  and  otherwise,  this  proph- 
ecy is  yet  to  be  fulfilled.  The  Holy  Spirit  bears  witness  to 
it  in  the  New  Testament,  for  we  read  in  Hebrews  xii  :26  and 
27,  "\\Tiose  voice  then  (at  Sinai  in  a  physical  manifestation) 
shook  the  earth;  but  now  He  hath  promised,  saying.  Yet 
once  more  I  shake  not  the  earth  only  but  also  heaven.  And 
the  word.  Yet  once  more,  signifieth  the  removing  of  those 
things  that  are  shaken,  as  of  things  that  are  made,  that 
those  things  which  cannot  be  shaken  may  remain.  Where- 
fore, we  receiving  a  kingdom  which  cannot  be  moved  (the 
coming  kingdom  and  not  the  church)  let  us  have  grace, 
whereby  we  may  serve  God  acceptably  with  reverence  and 
godly  fear."  This  settles  the  question  as  to  the  futurity  of 
this  prophecy.  Critics  have  objected  to  this  interpretation 
on  account  of  the  statement  that  this  universal  shaking  is 
to  be  in  "a  little  while."  They  apply  it  therefore  to  the 
nearer  political  events  of  that  period.  But  the  future  in 
prophecy  is  often  fore-shortened,  and  besides  this,  the  little 
while  is  not  man's  little  while,  but  God's;  with  Him  a  thou- 
sand years  is  as  a  day.  Furthermore,  in  the  political  events 
of  the  times  which  followed  the  restoration  of  the  Jews  from 
Babylon  not  all  nations  were  involved.  The  prophecy 
before  us  declares,  "I  will  shake  all  nations;"  this,  too,  is 
future.  The  Messiah,  spoken  of  next  as  "the  desire  of  all 
nations,"  came  the  first  time,  but  His  coming  did  not  bring 
the  blessing  and  the  glory  to  nations  as  predicted  here,  nor 
did  the  promised  peace  come.  He  made  peace  in  His  sacri- 
ficial death;  the  foundation  for  "peace  on  earth"  was  then 
laid,  as  well  as  for  the  great  future  blessing  of  all  the  nations. 
But  the  Jews  delivered  Him  into  the  hands  of  the  Gentiles, 


THE    PROPHET    HAGGAI  259 

and  the  Gentiles  treated  Him  as  did  the  Jews.  In  anticipa- 
tion of  His  rejection  He  said,  "Think  not  that  I  am  come  to 
bring  peace,  but  the  sword."  Then  followed  the  present 
age,  unknown  with  its  mystery,  the  church,  to  the  prophets. 
It  will  close  with  the  shaking  of  all  nations,  when  the  King- 
Messiah  will  appear  again  and  bring  the  promised  blessing 
to  all  nations.  The  silver  and  gold,  which  belong  to  the 
Lord,  will  then  be  brought  by  the  nations  (Isa.  lx:5). 

It  is  important  to  read  the  ninth  verse  in  the  right  way,  as 
our  Authorized  Version  is  incorrect.  It  does  not  say  in  the 
Hebrew,  "The  glory  of  this  latter  house  shall  be  greater 
than  the  former,"  but  the  Hebrew  is,  "The  latter  glory  of 
this  house  shall  be  greater  than  the  former,  saith  the  Lord 
of  hosts;  and  in  this  place  will  I  give  peace,  saith  the  Lord 
of  hosts."  The  house  of  course  is  the  temple.  The  visible 
glory  dwelt  once  in  the  former  house;  the  day  is  coming 
when  there  will  be  greater  glory,  the  day  of  His  glorious 
manifestation;  then  in  connection  with  His  coming  and  that 
coming  restoration.  He  will  give  peace. 

THE  FOURTH  ADDRESS 

CHAPTER  n:10-19 

A  few  months  later  Haggai  delivered  another  address  of 
moral  instruction  and  admonition.  The  question  the 
prophet  asks  first  is  answered  by  the  priests  negatively.  This 
is  followed  by  a  second  question,  "If  one  that  is  unclean  by 
a  dead  body  touch  any  of  these,  shall  it  be  unclean?"  This 
they  answered  affirmatively;  for  he  that  is  defiled  puts  de- 
filement upon  everything  he  handles.  When  they  had  given 
the  right  answers,  the  prophet  makes  the  moral  application. 
"So  is  this  people,  and  so  is  this  nation  before  me,  saith 
Jehovah;  and  so  is  every  work  of  their  hands;  and  that 
which  they  offer  thereon  is  unclean."  All  their  works  and 
offerings  were  unclean,  because  they  were  in  that  condition. 
They  had  to  be  cleansed  first.  Separation  from  evil,  from 
that  which  defiles,  was  therefore  demanded.  So  it  is  today. 
The  order  is  "cease  to  do  evil"  and  then  "learn  to  do  well." 
We  are,  as  Christians,  no  less  exhorted  to  purge  ourselves. 


260  THE    PROPHET    HAGGAI 

to  separate  from  evil,  and  then  to  become  fit  vessels  for  the 
Master's  use. 

And  then  the  Lord  challenges  them  to  prove  Him,  to  see 
if  they  separate  from  evil,  are  wholly  for  Him,  how  faithful 
He  is  going  to  be  to  them.  "From  this  day,"  the  day  of  a 
true  return  to  the  Lord  followed  by  obedience  and  separa- 
tion, "I  will  bless  you." 

THE  FIFTH  ADDRESS 

CHAPTER  n:20-23 

The  final  address  of  Jehovah's  messenger  is  altogether 
prophetic.  It  is  addressed  exclusively  to  Zerubbabel,  the 
governor,  a  son  of  David.  He  tells  the  princely  leader  that 
the  heavens  and  the  earth  will  be  shaken;  it  is  the  same  as 
in  verse  6.  Wlien  that  comes  the  throne  of  the  kingdoms 
will  be  overthrown;  the  power  of  the  kingdoms  of  the 
nations  (the  ten  kingdoms;  Dan.  iii)  will  be  destroyed,  for 
in  that  day,  the  falling  stone,  typifying  the  Second  Coming 
of  Christ,  will  make  an  end  of  Gentile  dominion.  The  battle 
of  Armageddon  will  take  place  and  end  the  military  power 
of  these  nations.  Zerubbabel,  the  son  of  David,  is  the  type 
of  Christ,  the  Son  of  David.  He  will  then  receive  the  throne 
of  His  father  David.  He  will  be  made  a  signet.  The  signet- 
ring  was  among  those  nations  a  mark  of  honor.  It  was  given 
by  monarchs  to  their  prime-ministers,  conferring  all  author- 
ity upon  them.  Thus  the  Lord  Jesus  Christ  is  pictured  as 
receiving  from  God  the  rule  and  authority. 


ZECHARIAH 


The  Prophet  Zechariah 

INTRODUCTION 

Zechariah  is  the  great  prophet  of  the  restoration,  and,  as  stated  in 
the  introduction  to  Haggai,  was  contemporary  with  him.  The  proph- 
ecies in  both  books  are  dated.    These  are  as  follows: 

In  the  sixth  month  of  Darius's  second  year Hag.  chap,  i 

In  the  seventh  month  of  the  same  year Hag.  ii:l-9 

In  the  eighth  month,  the  same  year Zech.  i:l-6 

In  the  ninth  month,  the  same  year Hag.  ii:10-23 

In  the  eleventh  month,  the  same  year Zech.  i-vi:15 

In  the  fourth  year  of  Darius,  ninth  month Zech.  vii-xiv 

Zechariah  is  named  in  Ezra  v:l  and  vi:14;  he  was  of  priestly  descent, 
which  we  learn  by  consulting  Nehemiah  xii:4,  16.  His  name  means 
"Jehovah  remembers."  He  was  the  son  of  Berechiah,  which  means 
"Jehovah  will  bless;"  and  his  grandfather's  name  was  Iddo;  Iddo 
means  "the  appointed  time."  These  are  significant  names;  one  might 
say  the  great  prophetic  message  of  Zechariah  is  given  in  these  three 
names  in  a  nutshell.  For  the  covenant-keeping  God  remembers  His 
people,  which  the  visions  and  messages  of  Zechariah  show.  When  He 
remembers  them  He  will  bless  them,  but  it  will  be  at  the  appointed 
time,  and  the  appointed  time  has  not  yet  come,  hence  the  greater  part 
of  Zechariah  remains  unfulfilled. 

He  was  born  in  Babylon,  and  when  he  returned  to  the  land  of  his 
fathers  he  was  a  child.  In  his  vision  he  is  addressed  as  a  young  man, 
so  that  he  was  quite  young  when  called  into  the  responsible  position 
of  a  prophet.  As  to  the  historical  setting  of  his  prophecies,  it  is  the 
same  as  Haggai's,  and  we  refer  the  reader  to  what  we  have  said  there. 

According  to  ancient  sources  he  lived  to  be  a  very  old  man,  and  was 
buried  alongside  of  Haggai  in  Jerusalem;  but  this  cannot  be  verified. 
Jewish  tradition  says  that  he  was  a  member  of  the  Great  Synagogue, 
and  took  an  active  part  in  providing  for  the  liturgical  service  of  the 
new  temple.  The  Septuagint  version  of  the  Old  Testament  ascribes 
to  him  the  composition  of  Psalms  cxxxvii  and  cxxxviii,  and  to  Haggai 
and  Zechariah  Psalms  cxlv-cxlviii;  and  the  same  do  other  versions 
like  the  Peshito  and  the  Vulgate.  Some  expositors  have  been  so  super- 
ficial in  their  statements  that  they  identified  him  with  the  Zechariah 
who  was  slain  by  Joash  of  Judah,  between  the  temple  and  the  altar, 
as  mentioned  in  2  Chronicles  xxiv:20-23. 

HIS   GREAT  MESSAGE 

Zechariah  in  his  message  does  not  rebuke  the  people  on  account  of 


264  THE   PROPHET   ZECHARIAH 

their  slackness  in  building  the  house  of  the  Lord,  as  we  learned  Haggai 
did,  though  his  great  prophecies  were  given  to  encourage  the  remnant 
in  their  work.  The  horizon  of  Zechariah's  visions  and  prophecies  is 
far  more  extended  than  the  horizon  of  the  other  minor  prophets.  He 
covers  the  entire  future  of  Israel  and  leads  onward  from  his  days  to 
the  time  when  Messiah  comes  to  Jerusalem,  when  His  own  received 
Him  not.  He  pictures  the  condition  of  the  nation  after  the  rejection 
of  Christ,  and  then  leads  up  to  the  time  of  His  return  and  the  happy 
results  which  follow  the  repentance  of  the  remnant,  when  they  shall 
look  upon  Him  whom  they  pierced. 

The  Gentile  world-powers,  as  prophetically  announced  in  Daniel's 
great  visions,  are  seen  by  him  as  domineering  over  Jerusalem;  and 
how  the  Lord  will  finally  deal  with  these  powers.  The  last  siege  of 
Jerusalem,  and  what  is  connected  with  that  siege,  the  tribulation,  the 
deliverance  by  the  visible  coming  of  the  Lord,  and  the  resultant  king- 
dom, concludes  his  book.  It  is  indeed  a  complete  prophetic  history 
of  Israel  and  the  times  of  the  Gentiles  from  the  captivity  to  the  end 
of  these  times.  His  book  has  rightly  been  called  by  the  same  name 
as  the  last  book  of  the  Bible,  the  Apocalypse — an  unveiling.  And  there 
are  certain  features  which  identify  Zechariah  in  some  measure  with 
the  book  of  Revelation.  Zechariah  may  well  be  placed  alongside  of 
Isaiah  and  Daniel. 

THE   MESSIANIC   PREDICTIONS   IN   ZECHARIAH 

Zechariah  has  more  to  say  about  Christ,  His  Person,  His  Work  and 
His  Glory  than  all  the  other  minor  prophets  combined.  We  mention 
here  the  more  direct  predictions  found  in  the  book;  there  are  others, 
which  will  be  pointed  out  in  the  Annotations. 

I.  He  speaks  of  Christ  as  "The  Branch."  This  is  one  of  the  names 
of  our  Lord  revealed  to  Isaiah  and  Jeremiah  (Isa.  iv:2;  Jer.  xxiiiro). 
Zechariah  speaks  of  Him  twice  under  this  title,  in  chapters  iii  and  vi. 

II.  A  great  prediction  concerning  Christ  is  found  in  the  sixth 
chapter,  when  the  prophet  is  commanded  to  order  the  crowning  of 
the  high-priest,  symbolical  of  our  Lord,  who  is  the  crowned  King-Priest. 

III.  In  chapter  ix:9-10  we  have  the  familiar  passage  quoted  in  the 
New  Testament  concerning  Christ's  entrance  into  Jerusalem.  In  this 
passage  the  first  and  the  second  coming  of  our  Lord  are  blended  together. 

IV.  He  speaks  of  Him  as  the  Shepherd,  and  the  price  of  His  be- 
trayal, the  thirty  pieces  of  silver,  also  quoted  in  the  New  Testament. 
Chapter  xi:12,  13  and  Matt.  xxvii:9,  10. 

V.  Another  great  Messianic  prophecy  is  recorded  in  chapter  xiirlO. 
Here  His  death  on  the  cross  is  predicted,  and  that  He  is  the  pierced 
One,  on  whom  they  shall  look,  on  account  of  whom  they  shall  yet 
mourn.     (See  John  xix  and  Revelation  i.) 

VI.  Still  another  prophecy  relating  to  the  sufferings  of  Christ  is 


THE   PROPHET   ZECHARIAH  265 

chapter  xiii:7.  The  sword  is  to  awake  against  the  Man,  who  is  the 
fellow  of  God;  that  sword  is  to  smite  Him. 

VII.  Finally,  we  mention  the  passage  in  the  last  chapter,  where  the 
prophet  describes  Him  as  coming  for  the  salvation  of  His  waiting 
people,  and  that  His  feet  in  that  day  shall  stand  on  the  Mount  of  Olives. 
It  is  He  who  was  seen  last  standing  on  the  Moimt  of  Olives,  with  the 
promise  of  His  return  "in  like  manner."  As  stated  before,  these  pas- 
sages are  the  prominent  ones,  but  not  by  any  means  all  the  predictions 
concerning  Israel's  Messiah. 

There  is  an  interesting  Jewish  work  on  Zechariah,  the  Yalkut  of 
Zechariah.  It  gives  interesting  comment  on  his  prophecies.  The  great 
teacher  Abarbanel  confessed  his  inability  to  interpret  these  visions. 
How  could  he  with  his  denials  that  Jesus  of  Nazareth  is  the  Christ. 
And  the  much  honored  Jewish  exegete,  Solomon  Ben  Jarchi,  declared 
"his  prophecy  is  very  abstruse,  for  it  contains  visions  resembling  dreams, 
which  want  interpreting;  and  we  shall  never  be  able  to  discover  the 
true  interpretation  until  the  teacher  of  righteousness  arrives." 

That  teacher,  the  Holy  Spirit,  has  come.  He  guides  us  now  into 
all  Truth;  He  makes  plain  things  to  come,  as  revealed  in  the  prophetic 
Word.  By  comparing  Scripture  with  Scripture,  and  avoiding  the 
"private  interpretation"  against  which  Peter  warns  (2  Peter  i)  we 
understand  the  visions,  which  two  of  the  greatest  Hebrew  scholars  and 
teachers  declared  unexplainable. 


266  THE   PROPHET   ZECHARIAH 


The  Divisions  of  Zechariah 

For  a  correct  understanding  of  the  book,  the  correct  divi- 
sions must  be  first  of  all  ascertained.  We  give,  therefore, 
first  the  scope  of  the  book.  After  an  introduction  com- 
prising the  first  six  verses  of  the  first  chapter,  we  have  the 
record  of  his  great  Night-visions, 

1.  The  Vision  of  the  Man  upon  the  Red  Horse  Among 
the  Myrtles.     i:7-17. 

2.  The  Four  Horns  and  the  Four  Smiths.    1:18-21. 

3.  The  Man  with  the  Measuring  Line.     Chapter  ii. 

4.  The  Vision  concerning  the  Cleansing  of  the  High-Priest. 
Chapter  iii. 

5.  The  Vision  of  the  Candlestick  with  the  Two  Olive 
Trees.    Chapter  iv. 

6.  The  Vision  of  the  Flying  Roll.     v:l-4. 

7.  The  Woman  in  the  Ephah.     v:5-ll. 

8.  The  Vision  of  the  Four  Chariots.     vi:l-8. 

Some  have  made  ten  visions  out  of  it  instead  of  eight; 
there  is  no  need  for  that.  The  vision  which  they  divided  is 
the  one  in  chapter  i:18-21.  But  this  is  one  vision;  and  so  is 
the  vision  in  chapter  iv.  After  these  visions  had  been  given 
the  young  prophet  was  commanded  to  make  crowns  of  silver 
and  gold  and  crown  the  high-priest.  It  was  a  great  sym- 
bolical action,  foretelling  Him,  who  wore  on  earth  the  crown 
of  thorns,  and  who  will  be  crowned  with  many  crowns  when 
the  night  is  gone  and  the  day  breaks. 

This  is  the  first  section  of  the  book.  The  second  section  is 
contained  in  chapters  vii  and  viii.  It  is  a  kind  of  parenthesis. 
Questions  concerning  certain  fasts  had  been  asked  by  the 
prophet;  they  were  answered  by  the  Lord  and  their  interesting 
answers  are  recorded  in  these  two  chapters. 


TEE   PROPHET   ZECHARIAH  267 

The  third  section  is  contained  in  chapters  ix-xiv;  it  is  the 
most  majestic  part  of  the  book.  It  is  arranged  in  two  parts, 
each  beginning  with  the  phrase  "The  Burden  of  the  Word 
of  the  Lord."  The  first  Burden  is  chapter  ix:l  and 
the  second  is  chapter  xii:l.  It  reveals  in  a  remarkable 
manner  the  future  of  Jerusalem,  so  intensely  interesting  to 
every  true  beliver  in  our  significant  times.  We  follow  this 
threefold  division  in  our  Analysis  and  Annotations. 


268  THE   PROPHET   ZECHARIAH 


Analysis  and  Annotations* 

I.    THE  NIGHT  VISIONS 

Chapter  i-vi:15 

CHAPTER  I 

1.  The  Introduction.     1-6. 

2.  The  First  Night  Vision.     7-17. 

3.  The  Second  Night  Vision.     18-21. 

1.  The  Introduction:  Verses  1-6.  The  first  utterance  of 
Zechariah  concerns  the  past.  "The  Lord  hath  been  sore 
displeased  with  your  fathers."  They  were  a  disobedient, 
stiff-necked  people.  The  pre-exilic  prophets  had  called 
them  to  repentance,  but  they  did  not  hearken.  Then  he 
gives  the  message  to  turn  to  the  Lord,  with  the  promise 
that  He  will  turn  to  them;  they  should  not  be  like  their 
fathers.  And  their  fathers,  where  were  they?  They  had 
passed  away  like  the  disobedient  ones  in  the  wilderness; 
God's  judgment  and  displeasure  had  overtaken  them  and 
they  perished. 

2.  The  First  Night  Vision :  Verses  7-17.  After  this  opening 
message  with  its  call  to  return,  delivered  probably  before  the 
assembled  congregation,  the  prophet  received  his  great 
night-visions.  These  were  not  mere  dreams,  but  the  things 
he  describes  passed  before  him  in  divine  vision.  He  beheld 
them  in  one  night.  They  were  not  only  given  in  one  night, 
but  just  as  one  followed  the  other  without  interval,  so  are 
they  closely  connected,  giving  progressively  coming  events. 
There  is,  of  course,  to  a  certain  extent  in  some  of  these 
visions  the  message  of  hope  for  the  Jewish  remnant  of  that 
day,  but  the  visions  concern  the  future,  and  can  only  be 
luiderstood  in  the  light  of  other  prophecies  concerning  the 
end  of  the  age  and  the  glorious  future  of  Israel  and  Jeru- 
salem.   To  ajjply  them  to  the  Church  produces  the  greatest 

*We  call  the  attention  of  the  reader  to  the  author's  book,  "Studies  in 
Zechariah"  for  a  complete  exegesis.      (Price  75  cents.) 


THE   PROPHET   ZECHARIAH  269 

possible  confusion.  We  shall  see  how  these  visions  concern 
the  Gentiles  first  and  the  overthrow  of  the  world-powers, 
followed  by  the  blessings  and  glory  promised  to  Israel, 
which  all  will  be  given  to  the  nation  in  the  day  when  Gentile 
dominion  ceases  forever.  When  the  visions  end,  the  morning 
comes  after  that  memorable  night  of  revelation,  the  com- 
mand to  crown  the  high-priest  is  given. 

Without  quoting  the  text  in  full  we  give  the  interpretation 
of  each  vision.  He  beheld  an  army  of  riders  upon  different 
colored  horses,  led  by  a  man  riding  a  red  horse,  who  is  the 
center  of  the  vision.  There  is  an  interpreting  heavenly 
messenger,  to  whom  the  prophet  turns  to  find  out  who  the 
riders  are.  They  do  not  represent  the  Persians,  as  some  ex- 
positors have  stated;  they  are  angels.  It  is  the  man  upon 
the  red  horse  who  speaks.  "These  are  they  whom  the  Lord 
hath  sent  to  walk  to  and  fro  through  the  earth."  The  riders 
upon  the  horses  give  their  report  to  the  man  in  the  middle. 
"Behold,  all  the  earth  sitteth  still  and  is  at  rest." 

Who  is  the  rider  upon  the  red  horse?  He  is  called  the 
"Angel  of  the  Lord."  There  is  no  question  but  that  the 
rider  and  the  Angel  of  the  Lord  are  the  same  person.  And 
the  Angel  of  the  Lord  in  the  Old  Testament  is  an  uncreated 
Being;  He  is  the  Son  of  God  in  His  pre-incarnation  glory. 
There  are  three  very  good  reasons  for  this  interpretation. 
1.  The  color  red  identifies  him  with  our  Lord.  He  is  the 
Lamb  of  God  who  shed  His  blood  in  redemption;  He  is  the 
Lion  of  the  tribe  of  Judah  (Rev.  v)  who  will  arise  in  judg- 
ment upon  the  nation  in  the  coming  days  of  vengeance  and 
trample  His  enemies  under  foot  (Isa.  Ixiii).  2.  He  is  the 
Leader  as  well  as  the  Center  of  the  heavenly  hosts;  they  are 
subject  unto  Him;  all  things  are  in  His  hands.  3.  He  makes 
intercession,  which  marks  Him  as  the  one  who  is  the  inter- 
cessor before  God  in  behalf  of  His  people.  Our  Larger  ex- 
position of  Zechariah  quotes  the  Jewish  interpretation 
(Studies  in  Zechariah,  pp.  11-12). 

The  report  of  the  angelic  hosts  was  that  the  earth  sitteth 
still  and  is  at  rest.  The  nations  were  at  rest,  in  the  state  of 
prosperity;  but  His  people  is  in  trouble,  the  land  of  promise 


270  THE   PROPHET   ZECHARIAH 

under  Gentile  rule  and  dominion.  While  the  cities  of  the 
nations  were  increased  and  had  plenty,  the  city  of  the  King 
was  under  the  hoof  of  the  Gentiles;  His  people  suffered. 
Such  is  the  condition  of  things  throughout  the  time  of  the 
Gentiles.  In  our  comment,  written  in  1899  we  made 
the  following  remarks : 

"Prosperity,  universal  prosperity,  and  with  it  universal 
peace,  is  the  cry  at  the  close  of  another  century,  and  will  be 
more  so  as  we  advance  towards  the  end  of  this  age.  Civiliza- 
tion, world  conquest,  commercial  extension  and  a  universal 
peace,  seem  to  be  the  leading  thoughts  among  the  nations  of 
our  times.  Truly  it  is  realized  by  some  that  our  boasted 
civilization,  liberty  and  prosperity  is  nothing  but  a  smoulder- 
ing volcano  which  may  burst  open  at  any  moment  and  make 
an  end  of  all  boasting,  but  the  majority  of  the  people  even 
in  Christendom  are  sadly  deluding  themselves  with  idle 
dreams.  And  what  of  God's  thoughts  and  His  eternal 
purposes  .f*  What  of  His  oath -bound  covenant  promises? 
They  are  being  misinterpreted,  set  aside  and  forgotten. 
Thus  it  will  continue  till  the  climax  is  reached,  so  clearly 
foretold  in  the  second  Psalm." 

This  forecast  has  come  true;  the  great  war  has  come  and 
gone  and  now  the  age  is  rapidly  approaching  its  predicted 
end. 

Then  follows  in  the  vision  the  intercessory  cry  of  the 
Angel  of  the  Lord.  It  concerns  in  the  first  place  the  in- 
dignation of  the  seventy  years.  But  tliat  dispersion  is  the 
prophetic  type  of  their  greater  dispersion.  What  was  true 
then  concerning  the  nations  and  the  state  of  Jerusalem,  is 
true  of  the  present  and  future.  The  nations  helped  forward 
their  affliction  by  hating  the  Jew.  The  great  sin  of  the 
nations  is  Anti-Semitism,  which  is  the  result  of  not  believing 
the  Word  of  God.  The  hatred  of  the  Gentiles  will  culminate 
in  the  end  of  the  age  in  coming  against  the  partially  restored 
nation,  as  we  shall  learn  at  the  close  of  our  prophecy.  Then 
the  assurance  is  given  that  the  Lord  in  Kis  jealousy  will 
remember  His  people  and  Jeinisalem  (verses  16-17).  Jeru- 
salem will  be  chosen  and  Zion  comforted. 


TEE   PROPHET   ZECHARIAH  271 

3.  The   Second   Night   Vision:  Verses   18-21.     He   saw 

next  four  powerful  horns,  the  emblems  of  the  powerful 
Gentile  nations  who  have  scattered  Judah,  Israel  and  Jeru- 
salem. The  four  horns  are  the  same  four  world-powers 
annomiced  in  Nebuchadnezzar's  dream  and  in  Daniel's 
vision  (Daniel  ii  and  viii).  They  are  symbolized  by  the 
locusts  in  their  four  stages  (consult  Joel  i).  Four  smiths 
appear  in  the  vision  to  fray  them  and  to  cast  them  out.  The 
vision  teaches  two  facts:  first,  the  horns  will  be  broken  and 
cast  down;  and  in  the  second  place,  God  has  for  every  power 
which  has  sinned  against  His  people  a  corresponding  instru- 
ment, to  overcome  and  to  break  into  pieces. 

CHAPTER  n 

1.  The  Man  with  the  Measuring  Line.     1-2. 

2.  The  Message  of  the  Third  Night  Vision.     3-9. 

3.  The  Glorious  Kingdom.     10-12. 

1.  The  Man  with  the  Measuring  Line:  Verses  1-2.    The 

third  night  vision  is  one  of  the  coming  glory.  The  number 
three  stands  in  the  Word  of  God  for  resurrection,  life  from 
the  dead.  Thus  in  Hosea,  concerning  Israel,  "After  two 
days  Thou  wilt  revive  us,  and  on  the  third  day  Thou  wilt 
raise  us  up"  (Hosea  vi:2).  In  this  third  vision  Zechariah  sees 
the  glorious  restoration  of  Israel,  which  has  been  the  burden 
of  so  many  prophecies,  and  the  glory  which  is  connected 
with  that  restoration.  In  this  night  vision  Zechariah  hears 
of  a  restoration  and  of  a  glory  which  has  never  yet  been 
fulfilled  in  the  history  of  God's  people.  Those  teachers  of 
the  Word  who  see  in  Zechariah's  night  visions  nothing  but 
fulfilled  prophecy,  cannot  answer  certain  questions  satis- 
factorily, and  their  only  refuge  must  be  a  spiritualizing  of 
this  restoration.  Another  thought  before  we  take  up  this 
third  vision.  The  vision  of  restoration  comes  after  the  en- 
emies of  Israel  have  been  cast  down.  That  prophecy  might 
be  fulfilled;  prophecy  about  a  believing,  suffering  Jewish 
remnant;  prophecy  concerning  Jacob's  trouble,  etc.,  a  mock 
restoration,  generally  termed  a  restoration  in  unbelief,  is  to 
take  place.    There  can  be  no  doubt  whatever  that  we  are 


272  TEE   PROPHET   ZECHARIAH 

privileged  to  see  the  beginning  of  this  restoration  of  part  of 
the  Jewish  nation  to  the  land  of  the  fathers  in  unbelief.  It 
is  one  of  the  signs  of  the  nearness  of  that  event  for  which  the 
Church  hopes,  prays  and  waits:  "our  gathering  together 
luito  Him."  The  world  and  the  lukewarm  Christian  does 
not  see  it,  but  he  who  loves  the  Word  and  lives  in  the  Word, 
has  eyes  to  see  and  a  hearing  ear,  and  knows  what  is  soon 
coming.  The  true  restoration,  hov*'ever,  will  only  come  as 
it  is  seen  so  clearly  in  these  night  visions  after  the  enemies 
have  been  overcome,  the  horns  cast  down,  the  image  smashed 
— in  other  words,  after  the  Lord  has  come. 

First  stands  the  man  with  the  measuring  line.  He  is  to 
bear  witness  to  the  coming  enlargement  of  Jerusalem. 
Similar  visions  where  measuring  takes  place  are  found  in 
Ezekiel  xli,  where  the  future  temple  is  measured,  and  in 
Eevelation  xi  a  reed  is  given  to  John  to  measure  the  temple 
of  God,  which  is  the  temple  erected  by  the  Jews  in  unbelief 
during  the  tribulation  period.  Here  it  is  the  measuring  of 
the  city. 

2.  The  Message  of  the  Third  Night  Vision:  Verses  3-9. 
The  angel  who  had  talked  with  Zechariah  was  met  by  another 
angel.  He  brings  the  message  to  Zechariah,  who  is  addressed 
as  "this  young  man."  The  coming  restoration  and  enlarge- 
ment of  Jerusalem  is  announced.  The  city  is  to  be  in- 
habited as  villages,  which  denotes  the  peace  and  safety 
which  Jerusalem  will  enjoy  in  the  day  of  her  true  restoration. 
It  will  be  the  temptation  for  the  enemy,  Gog  and  Magog,  to 
invade  the  land  (see  Ezek.  xxxviii  and  xxxix).  The  invasion 
of  Gog  and  Magog  in  Revelation  xx  is  after  the  Millennium; 
the  one  in  Ezekiel  is  in  the  beginning  of  the  Millennium. 
Then  Zechariah  hears  in  the  message  that  the  Lord  will  be 
Himself  a  wall  of  fire  unto  Jerusalem;  He  will  be  the  Glory 
in  the  midst  of  her.  Glory  and  defence  are  combined,  they 
always  go  together  (Isa.  iv).  This  was  not  the  case  in  the 
restored  Jerusalem  after  the  captivity.  It  is  altogether 
future.  What  a  glory  it  will  be  when  every  eye  sees  Him, 
when  His  visible  glory  will  be  once  more  established  in  the 
land,  from  which  its  knowledge  spreads  over  the  earth  till 


THE   PROPHET   ZECHARIAH  273 

it  covers  all,  like  the  waters  cover  the  deep!  (Habakkuk  ii  :14). 
Then  they  are  summoned  to  return  from  the  land  of  the 
North.  Millions  of  Jews  are  living  and  suffering  in  the 
great  land  of  the  North,  Russia.  In  that  day  they  will 
return  to  the  old  homeland.  They  will  escape  out  of  the 
clutches  of  Babylon,  the  final  Babylon.  He  calls  the  be- 
lieving remnant  the  "apple  of  His  eye."  He  will  guard  and 
keep  them. 

3.  The  Glorious  Kingdom:  Verses  10-12.  The  singing 
times  have  come  (see  Zeph.  iii).  Zion  rejoices  for  He  dwells 
in  their  midst  (Isa.  xii).  Then  the  nations  are  joined  to 
the  Lord  in  that  day,  not  to  the  Church,  for  the  true  Church 
is  in  Glory,  but  they  will  be  joined  to  Israel  in  the  kingdom. 
The  third  vision  closes  Avith  an  exhortation  similar  to  the 
one  in  Habakkuk  ii.  All  flesh  is  to  be  silent  before  the  Lord. 
Now  is  the  time  when  God  is  silent.  The  flesh  speaks  now, 
for  it  is  man's  day.  But  our  God  shall  come  and  not  keep 
silent  (Psa.  Ix).  Then  all  the  flesh,  with  its  fruits,  will  have 
to  be  silent  before  Him  in  that  day. 

CHAPTER  III 

1.  The  Fourth  Night  Vision.     1-5. 

2.  The  Message  of  the  Vision.     6-10. 

1.  The  Fourth  Night  Vision:  Verses  1-5.  The  fourth 
vision  is  like  the  first  and  second,  closely  connected  with  the 
foregoing  one.  It  gives  the  crowning  event  of  Israel's  res- 
toration. The  prophet  recognizes  in  the  figure,  which  is  seen 
by  him,  Joshua  the  high  priest,  who  is  standing  before  the 
angel  of  the  Lord,  while  at  his  right  hand  st&.nds  Satan  to 
oppose  him.  Joshua  was  not  clothed  with  his  clean,  priestly 
robes,  but  he  wears  filthy  garments.  Jehovah  rebukes  Satan 
and  terms  Jerusalem  a  brand  plucked  from  the  fire.  After 
the  accuser  is  rebuked,  the  filthy  garments  of  the  high  priest 
are  removed,  his  iniquity  is  forgiven,  and  he  is  clothed  with 
festal  raiment.  The  prophet  is  so  carried  away  with  the 
vision  that  he  asks  that  a  clean  mitre  is  to  be  put  upon  his 
head.    And  now,  after  the  high  priest  is  thus  clothed,  the 


274  THE   PROPHET   ZECHARIAH 

angel  of  the  Lord  charges  him  with  an  important  message: 
If  thou  wilt  walk  in  My  ways  and  keep  My  charge,  thou 
shalt  judge  my  house  and  also  keep  My  courts.  I  will  give 
thee  access  among  those  standing  here,  etc.  The  servant 
— the  branch — is  promised,  and  the  stone  which  is  laid 
before  Joshua  is  to  have  seven  eyes.  The  iniquity  of  this 
land  is  to  be  removed  in  one  day,  and  the  vision  closes  with 
the  peaceful  scene,  every  man  inviting  his  neighbor  under  the 
vine  and  imder  the  fig  tree. 

The  high-priest  Joshua  in  this  vision  stands  as  a  type  of 
the  sinful  nation  and  her  priestly  calling.  Like  Joshua  in 
filthy  garments,  the  nation  is  unclean  and  defiled.  Yet  in 
spite  of  his  filthy  garments  Joshua  was  still  the  high-priest. 
The  gifts  and  calling  of  God  are  without  repentance;  Israel, 
in  the  purposes  of  God,  is  still  the  priest.  In  the  vision 
Satan  is  seen,  true  to  his  name,  the  accuser. 

He  is  the  enemy  of  Israel.  He  has  tried  in  the  past  to 
hurt  and  to  destroy  the  nation  of  destiny.  He  knows  the 
purposes  of  God  concerning  Israel  better  than  many  a  learned 
doctor  of  divinity,  and  therefore,  he  has  opposed  that  people 
and  opposes  them  still.  His  opposition  has  been  mostly 
through  nations.  How  much  could  be  said  on  this  topic! 
The  end  of  this  age  will  reveal  the  enemy  of  Israel,  the  ad- 
versary, as  never  before  in  the  history  of  the  world.  There 
is  to  be  war  in  heaven;  Michael  and  his  angels  going  forth 
to  war  with  the  dragon;  and  the  dragon  warred,  and  his 
angels,  and  they  prevailed  not,  neither  was  their  place  found 
any  more  in  heaven.  And  the  great  dragon  was  cast  down, 
the  old  Serpent,  he  that  is  called  the  Devil  and  Satan,  the 
Deceiver  of  the  whole  world,  he  was  cast  down  to  the  earth 
and  his  angels  were  cast  down  with  him  (Rev.  xii:7-9).  His 
wrath  will  be  directed  against  Israel  and  Jerusalem.  It  is 
the  time  of  which  Daniel  spoke.  "And  at  that  time  shall 
Michael  stand  up,  the  great  prince  which  standeth  for  the 
children  of  thy  people;  and  there  shall  be  a  time  of  trouble 
such  as  never  was  since  there  was  a  nation,  even  to  that 
same  time  (Dan.  xii:l)."  Once  more  Satan  will  try  to  destroy 
the  people,  but  the  Lord  shall  rebuke  him.    Israel  will  be 


THE   PROPHET   ZECHARIAH  275 

again,  as  so  often  before,  like  a  brand  plucked  out  of  the  fire. 
So  it  has  been  in  the  past.  Way  back  when  Israel  was  in 
Egypt  and  God  was  about  to  send  the  deliverer,  He  called 
Moses  from  out  of  the  burning  bush — Israel's  true  type, 
burning,  but  never  consumed.  Oh,  how  the  fire  of  perse- 
cution and  adversity  has  been  raging,  but  again  and  again 
the  hand  of  God  snatched  the  burning  brand  out  of  the  fire 
at  the  right  moment.  The  Lord  who  hath  chosen  Jerusalem 
will  rebuke  Satan.  This  has  not  yet  come.  The  coming 
Lord  will  commission  an  angel  out  of  heaven,  having  the  key 
of  the  abyss  and  a  great  chain  in  his  hand.  And  he  will  lay 
hold  on  the  dragon — the  old  Serpent  which  is  the  Devil  and 
Satan — and  bind  him  for  a  thousand  years,  and  cast  him 
into  the  abyss  and  shut  it  and  seal  it  over  him  (Rev.  xx:l,  2). 
Then  follows  the  cleansing  of  Israel  and  the  new  charge,  all 
so  clearly  given  in  this  vision. 

The  filthy  garments  are  removed  by  those  that  stand  before 
the  angel  of  the  Lord.  The  iniquity  is  taken  away,  and  in 
place  of  the  filthy  garments  there  is  the  rich  apparel  and  the 
fair  mitre  upon  the  head.  How  blessedly  all  this  is  waiting 
for  its  fulfillment  in  Israel's  regeneration!  When  He  ap- 
pears after  the  times  of  overturning.  He  whose  right  it  is. 
His  people  Israel  will  be  found  by  Him  in  true  penitence,  ac- 
knowledging their  offence.  It  will  be  a  national  repentance, 
a  mourning  on  account  of  Him,  which  Zechariah  describes 
in  detail  in  the  twelfth  chapter. 

2.  The  Message  of  the  Vision:  Verses  6-10.  Israel  was 
disobedient  and  did  not  keep  the  first  charge.  It  is  now 
repeated,  and  gives  Israel's  future  calling  after  their  clean- 
sing. It  will  be  threefold.  1.  Judging  in  the  house  of  the 
Lord,  and  from  there  ruling  and  judging  nations,  for  Israel 
will  be  the  head  of  the  nations.  The  Church  will  then  not 
be  on  earth,  but  occupy  her  glorious  place  in  the  New  Jeru- 
salem above  the  earth.  2.  Israel  will  keep  His  courts.  That 
is,  Israel  will  attend  to  the  Millennial  Temple,  which  will 
become  the  house  of  prayer  for  all  nations,  which  all  the 
former  temples  were  not.  3.  Israel  will  have  places  to  walk 
amongst  those  who  stand  by,  that  is,  among  the  nations. 


276  TEE   PROPHET   ZECHARIAH 

in  priestly  ministry.  The  saved  remnant  will  then  be  "men 
which  are  a  wonder,"  the  miracles  of  His  Grace  and  Power. 
Then  the  servant,  the  Branch  is  announced;  a  definite  Mes- 
sianic prediction.  The  stone  engraven,  with  seven  eyes 
upon  it,  must  also  mean  the  redeemed  nation,  the  founda- 
tion of  the  kingdom,  filled  with  His  Spirit,  for  we  read  in 
connection  with  it,  "I  will  remove  the  iniquity  of  that  land 
in  one  day."  A  picture  of  the  conditions  of  peace  and  pros- 
perity in  the  kingdom  concludes  the  fourth  night  vision. 

CHAPTER  IV 

1.  The  Fifth  Night  Vision.     1-10. 

2.  The  Questions  of  the  Prophet  Answered.     11-14. 

1.  The  Fifth  Night  Vision:  Verses  1-10.  There  was  a 
rest  for  the  prophet  between  the  fourth  and  fifth  night 
vision.  He  had  fallen  into  a  deep  sleep.  He  may  have  been 
overcome  by  the  grand  and  important  visions,  and  is  now 
awakened  by  the  angel  with  the  question,  "^Vhat  seest  thou?" 
The  new  vision  is  a  very  striking  one.  A  golden  candlestick 
appears  before  the  seer.  An  oil  receiver  is  seen  on  top,  from 
which  the  oil  flows  to  the  seven  lamps  of  the  candlestick 
through  seven  pipes.  Two  olive  trees  stand  alongside  of  the 
candlestick  and  hang  their  fruit-laden  branches  over  the 
golden  bowl,  filling  it  with  oil,  which  flows  through  the  seven 
pipes  into  the  seven  lamps.  The  question  of  the  prophet, 
"What  are  these,  my  Lord?"  is  answered  by  the  angel  with 
this  statement,  "This  is  the  word  of  Jehovah  to  Zerubbabel, 
saying,  Not  by  might  and  not  by  power  but  by  My  Spirit, 
saith  the  Lord  of  Hosts.  Who  art  thou,  oh  great  mountain, 
before  Zerubbabel.'^  Be  a  plain!  He  shall  bring  forth  the 
topstone  with  shoutings  of  grace,  grace  mito  it.  The  hands 
of  Zerubbabel  who  have  laid  the  foundation  shall  also  finish 
it,  and  they  shall  rejoice  and  see  the  plummet  in  the  hand 
of  Zerubbabel — even  the  seven.  The  eyes  of  the  Lord  shall 
run  to  and  fro  through  the  entire  earth." 

The  Church  in  the  New  Testament  is  typmed  by  a  candle- 
stick. The  oil  is  the  emblem  of  the  Holy  Spirit.  But  this 
is  not  in  view  in  this  vision. 


TBE   PROPHET   ZECHARIAH  277 

We  call  attention  to  the  fact  that  the  vision  is  one  which 
speaks  of  perfection,  completion,  fullness.  The  perfect  and 
divine  number  seven  is  found  three  times  in  the  vision,  seven 
lamps,  seven  pipes  and  seven  eyes.  The  seven  lamps  are 
united  to  one  stem,  this  is  union,  and  above  it,  is  a  golden 
bowl.  The  Spirit  conquers,  and  not  power  or  might  does 
it,  but  His  pov/er.  The  great  mountain  becomes  a  plain. 
The  topstone  is  brought  forth  and  crowns  the  building  which 
is  finished  by  Zerubbabel.  Shoutings,  "Grace,  grace,  unto 
it,"  are  heard,  and  the  seven  eyes  run  to-  and  fro  the  whole 
earth.  It  is  a  vision  of  fullness  and  accomplishment.  The 
candlestick  shines  and  sheds  its  glorious  light,  its  pure  gold 
glitters  and  reflects  the  light  of  the  seven  lamps.  The  bowl 
is  filled  with  oil,  and  the  two  olive  trees  give  a  continual 
supply.  The  high  mountain  removed,  the  temple  finished, 
joy  and  victory  abound.  The  candlestick  in  the  vision  is 
exactly  like  the  one  in  the  tabernacle,  only  the  two  olive 
trees  are  something  new.  The  candlestick  in  the  tabernacle 
represents  Christ,  the  Light  of  the  world,  and  is  likewise  a 
type  of  the  Jewish  theocracy.  Theocracy,  the  government  of 
this  earth  by  the  immediate  direction  of  God,  is  once  to  be 
established,  and  when  it  is,  it  will  be  like  a  bright  and  glori- 
ous candlestick  shedding  light  and  dispersing  the  darkness. 
We  think  the  Yalkut  on  Zechariah  (a  Hebrew  commentary), 
is  not  so  very  far  out  of  the  way  when  it  says,  "the  golden 
candlestick  is  Israel."  It  seems  to  us  very  clear  that  the 
vision  represents  the  Jewish  theocracy  restored,  Israel  in 
their  glorious  inheritance  as  the  light  of  the  world. 

2.  The  Questions  of  the  Prophet  Answered:  Verses  11- 

14.  The  prophet  asks  two  questions  concerning  the  two 
olive  trees  and  the  branches  which  give  the  oil  through  the 
golden  pipe.  The  two  olive  trees,  filled  with  the  supply  of 
the  Spirit,  are  in  all  probability  the  two  witnesses  of  Revela- 
tion xi.  Their  testimony  is  given  during  the  second  haK  of 
the  last  seven  years  of  the  times  of  the  Gentiles,  Daniel's 
seventieth  week  (see  Dan.  ix).  It  is  the  time  of  the  great 
tribulation  and  these  two  witnesses  stand  in  close  relation 


278  •  THE   PROPHET   ZECHARIAH 

with  the  estabhshment  of  the  kingdom.    See  Annotations  on 
Revelation. 

CHAPTER  V 

1.  The  Sixth  Vision.     1-4. 

2.  The  Seventh  Vision.     5-11. 

1.  The  Sixth  Vision:  Verses  1-4.  The  three  remaining 
night  visions  are  of  a  different  character.  The  first  visions 
the  prophet  had  were  visions  of  comfort  for  Jerusalem  and 
the  dispersed  nation,  the  overthrow  of  Babylon  and  all  their 
enemies,  divine  forgiveness  and  the  theocracy  restored. 
Now  follow  the  last  three  visions,  and  these  are  visions  of 
judgment.  Judgment  precedes  Israel's  restoration,  and  is 
very  prominently  connected  with  it. 

The  sixth  night  vision  is  the  one  of  the  flying  roll.  The 
prophet's  eyes  seem  to  have  been  closed  after  the  fifth  vision, 
for  we  read,  "And  I  lifted  up  my  eyes  again."  The  flying 
roll  he  sees  is  twenty  cubits  long  and  ten  cubits  broad.  The 
interpreting  angel  tells  the  prophet  that  it  is  the  curse  that 
goeth  forth  over  the  face  of  the  whole  land;  for  every  one 
that  stealeth  shall  be  cut  off  on  this  side  according  to  it,  and 
every  one  that  sweareth  shall  be  cut  off  on  that  side  accord- 
ing to  it.  The  Lord  of  hosts  has  brought  it  forth  and  it  is 
to  enter  into  the  house  of  the  thief,  and  into  the  house  of 
him  that  sweareth  by  His  Name  to  a  falsehood,  and  it  shall 
lodge  in  the  midst  of  His  house  and  consume  it,  both  its  wood 
and  its  stone. 

That  this  vision  means  judgment  is  evident  at  the  first 
glance.  Ezekiel  had  a  similar  vision.  "And  when  I  looked, 
behold,  an  hand  was  sent  unto  me;  and,  lo,  a  roll  of  a  book 
was  therein;  And  he  spread  it  before  me;  and  it  was  written 
within  and  without:  and  there  was  written  therein  lamenta- 
tions, and  mourning,  and  woe  (Ezek.  ii:9, 10)."  Ezekiel  was 
to  eat  that  book.  This  reminds  us  at  once  of  the  books  in 
Revelation  (chapters  v  and  x),  which  are  likewise  connected 
with  God's  judgments  in  the  earth.  The  flying  roll  is  written 
on  both  sides,  signifying  the  two  tables  of  stone,  the  law  of 
God.    Stealing  and  swearing  falsely  are  mentioned  because 


THE   PROPHET   ZECHARIAH  279 

the  one  is  found  on  the  one  side  of  the  two  tables  of  stone, 
and  the  other  on  the  other  side.  However,  it  is  no  longer 
"Thou  shalt  not,"  but  on  the  flying  roll  are  written  the 
curses,  the  awful  curses  against  the  trangressors  of  God's 
law  which  are  now  about  to  be  put  into  execution.  The 
curse  is  found  in  its  awful  details,  as  it  refers  to  an  apostate 
people  in  Deuteronomy  xxvii  and  xxviii.  The  roll  is  of 
immense  size,  and  on  it  are  the  dreadful  curses  of  an  angry 
God.  The  vision  must  have  been  one  of  exceeding  great 
terror.  Imagine  a  roll,  probably  illumined  at  night  with 
fire,  moving  over  the  heavens,  and  on  it  the  curses  of  an 
eternal  God — wherever  it  moves  its  awful  message  is  seen; 
nothing  is  hid  from  its  awe-inspiring  presence.  It  reminds 
one  of  the  fiery  handwriting  on  the  wall  in  the  king's  palace. 
Surely  such  an  awful  judgment  is  coming  by  and  by,  when 
our  God  will  keep  silence  no  longer.  One  of  the  sublimest 
judgment  Psalms,  the  fiftieth,  mentions  something  similar 
to  this  flying  roll.  "Wlien  thou  sawest  a  thief,  then  thou 
consentedst  with  him,  and  hast  been  partaker  with  adulterers. 
Thou  givest  thy  mouth  to  evil,  and  thy  tongue  frameth 
deceit.  Thou  sittest  and  speaketh  against  thy  brother; 
thou  slanderest  thine  own  mother's  son.  These  things  hast 
thou  done,  and  I  kept  silence;  thou  though  test  that  I  was 
altogether  such  a  one  as  thyself :  but  I  will  reprove  thee,  and 
set  them  in  order  before  thine  eyes"  (Psalm  i:18-21).  The 
flying  roll  stands  undoubtedly  in  connection  with  wicked- 
ness, theft  and  false  swearing,  as  it  is  found  in  so  many  forms 
in  unbelieving  Israel,  but  it  finds  also  a  large  application  in 
the  judgment  of  wickedness  throughout  the  earth  in  the 
glorious  day  of  His  appearing, 

2.  The  Seventh  Vision:  Verses  5-11.  The  Angel  com- 
mands the  prophet  to  lift  up  his  eyes  to  behold  another 
startling  vision.  What  are  the  leading  figures  in  the  vision.'' 
An  ephah — M^hich  is  a  Jewisli  measure  standing  here  for 
commerce.  The  eyes  of  all  the  land  (or  earth)  are 
upon  it.  Commercialism  is  very  prominent  in  Revelation  in 
connection  with  the  full  measure  of  wickedness,  the  climax 
of  ungodliness.     In  Revelation  xviii  merchants  are  men- 


280  THE   PROPHET   ZECHARIAH 

tioned  who  have  grown  rich  through  the  abundance  of  her 
deUcacies.  Then  the  merchants  are  seen  weeping,  for  no 
man  buys  their  merchandise  any  more.  And  then  a  long  hst 
follows,  including  all  the  articles  of  modern  commerce.  Com- 
pare this  with  the  awful  description  of  the  last  times  in  James 
V.  Rich  men  are  commanded  to  weep  and  howl,  for  miseries 
are  come  upon  them.  They  heaped  treasure  together  for 
the  last  days,  and  it  was  a  heaping  together  by  fraud,  dis- 
honesty in  keeping  back  the  hire  of  the  laborers.  They 
lived  in  pleasure  (luxuriously)  and  were  wanton.  Indeed, 
here  is  that  burning  question  of  the  day,  capital  and  labor, 
and  its  final  outcome,  misery  and  judgment  upon  commer- 
cialism, riches  heaped  up,  and  all  in  wickedness.  In  Habak- 
kuk  ii:12  the  woe  of  judgment  of  that  coming  glory  of  the 
Lord  is  pronomiced  upon  him  that  buildeth  a  town  with  blood 
and  establisheth  a  city  by  iniquity!  The  people  are  seen 
laboring  for  the  fire  and  wearying  themselves  for  vanity. 
Luxuries,  increase,  riches,  etc.,  are  mentioned  in  the  second 
and  third  chapters  of  Isaiah,  chapters  of  judgment.  Other 
passages  could  be  quoted,  but  these  are  sufficient  for  our 
purpose.  They  show  us  that  the  climax  of  wickedness  as  it 
is  in  the  earth  when  judgment  will  come,  and  Israel's  time 
commences  once  more,  will  be  connected  with  commerce, 
riches  and  luxuries.    The  ephah  points  to  this. 

In  the  second  place  let  us  notice  that  in  the  midst  of  the 
ephah  there  is  seen  a  woman.  She  is  called  w^ickedness.  The 
Hebrew  word  wickedness  is  translated  by  the  Septuagint 
with  "avouia".  We  find  that  the  Holy  Spirit  uses  the 
same  word  in  2  Thess.  ii:8,  and  then  shall  be  revealed  the 
wicked  one  (ai^ouia)  whom  the  Lord  Jesus  will  slay  with  the 
Spirit  of  His  mouth.  The  woman  in  the  ephah  personifies 
wickedness.  She  has  surrounded  herseK  w^th  the  ephah  and 
sits  in  the  midst  of  it.  Have  we  not  here  the  great  whore 
having  a  golden  cup  in  her  hand  full  of  abominations  and 
filthiness  of  her  fornication?  LTndoubtedly.  This  woman  is 
the  tyi>e  of  evil  and  wickedness  in  its  highest  form.  Let  us 
glance  at  that  wonderful  description  of  that  woman  in 
Revelation.    She  is  the  great  whore  sitting  upon  many  waters. 


THE   PROPHET   ZECHARIAH  281 

She  sits  upon  a  scarlet  colored  beast,  full  of  names  of  blas- 
phemy, having  seven  heads  and  ten  horns.  The  woman  is 
arrayed  in  purple  and  scarlet  decked  with  gold,  precious 
stones  and  pearls.  Upon  her  forehead  is  seen  her  name, 
Mystery,  BABYLON  the  Great,  the  mother  of  harlots  and 
abominations  in  the  earth.  She  is  drmik  with  the  blood  of 
the  saints.  The  woman  in  the  ephah  represents  the  same 
great  whore,  Babylon  the  great.  This  becomes  at  once  clear 
when  we  take  into  consideration  that  the  woman  in  the  ephah 
is  carried  swiftly  away  and  a  house  is  built  for  her  in  the  land 
of  Shinar,  and  it  shall  be  established,  and  set  there  upon  her 
own  base.  Now  the  land  of  Shinar  is  Babylonia..  But  while 
in  Revelation  xvii  the  mystical  Babylon  is  seen,  in  the 
eighteenth  chapter  there  is  another  Babylon,  the  final  great 
political-commercial  world  system;  it  is  still  future,  not  very 
far  away,  for  we  see  that  the  trend  of  modern  events  is  to- 
wards such  a  combination.  The  vision  of  the  ephah  and  the 
woman  evidently  sealed  up  in  it  may  denote  the  overthrow 
and  judgment  of  the  final  Babylon. 

CHAPTER  VI 

1.  The  Eighth  Vision.     1-8. 

2.  The  Crowning  of  Joshua,  the  High-Priest.     9-15. 

1.  The  Eighth  Vision:  Verses  1-8.  The  last  vision  is  the 
vision  of  the  four  chariots.  We  notice  the  similarity  with 
the  first  night- vision.  The  visions  opend  with  the  hosts  of 
heaven  upon  red,  speckled  and  white  horses.  It  was  a  vision 
of  judgment  for  the  Gentiles  and  a  vision  of  comfort  to 
Israel.  In  this  last  vision  the  chariots  of  judgment  are  seen 
sweeping  over  the  earth.  It  seems  to  denote  judgment  in 
its  final  accomplishment.  The  riders  of  the  first  vision  may 
be  termed  the  beginning  of  God's  dealing  with  the  nations, 
but  the  chariots  put  the  divine  judgment  decrees  into 
operation. 

"  The  riders  halted  in  a  valley  amidst  a  myrtle  grove,  but 
the  chariots  rush  forth  to  execute  their  terrible  work  from 
between  two  mountains  of  brass.  These  mountains  mean 
undoubtedly  Mount  Moriah  and  the  Mount  of  Olives.    They 


282  THE   PROPHET   ZECHARIAH 

rush  through  the  Valley  of  Jehoshaphat.  The  brass  is 
mentioned  to  denote  the  firmness  and  stability  of  these 
mountains,  which  shall  never  be  moved.  We  do  not  think 
that  in  the  four  chariots  there  is  an  allusion  to  the  four 
world-powers.  The  judgment  of  them  is  now  come.  The 
stone  is  falling  and  smiting  the  image  at  its  feet  and  pulver- 
izing it,  putting  it  completely  out  of  existence.  The  chariots 
are  God's  powers,  agencies  for  judgment  in  the  earth,  which 
will  pass  swiftly  along,  shown  by  the  fast  running  chariots. 
In  Rev.  vi  the  seven  seals  are  opened,  and  there  go  forth  the 
four  terrible  riders  upon  white,  red,  black  and  pale  horses. 
The  riders  in  the  Apocalypse  are  the  riders  which  go  through 
the  earth  during  the  great  tribulation,  but  in  the  eighth 
night  vision  of  Zechariah  we  see  the  chariots  of  God's  wrath. 
The  vision  falls  in  the  time  when  heaven  opens  and  He 
appears  riding  upon  a  white  horse.  His  name  Faithful  and 
True,  coming  in  righteousness  to  judge  and  to  make  war. 
Wonderful  vision  of  Him  who  is  clothed  with  a  vesture  dipped 
in  blood!  He  is  followed  by  the  armies  of  heaven  upon  white 
horses,  all  clothed  in  fine  linen  white  and  clean.  "And  out 
of  His  mouth  goeth  a  sharp  sword,  that  with  it  He  should 
smite  the  nations,  and  He  shall  rule  them  with  a  rod  of 
iron,  and  he  treadeth  the  winepress  of  the  fierceness  and 
wrath  of  almighty  God"  (Rev.  xix). 

The  angel  interprets  to  the  prophet  that  the  chariots  are 
the  four  spirits  of  the  heavens  which  go  forth  from  standing 
before  the  Lord  of  the  earth.  These  agencies  for  wrath  were 
with  God,  standing  before  Him,  the  Lord  of  all  the  earth,  but 
now  at  His  command  they  descend  to  scatter  death  and 
destruction.  They  go  forth  in  sets,  and  the  north  country 
and  south  country  both  so  prominent  in  the  prophetic  word 
are  mentioned.  The  'bay  horses,  however,  are  not  con- 
fined to  one  direction,  they  go  through  the  entire  earth. 
At  last  in  the  judgment  of  the  land  of  the  north  the  Spirit  is 
caused  to  rest.  The  overthrow  of  the  enemies  of  Israel  is 
complete  and  the  Spirit  is  quieted.  How  long  may  the 
wrath  last  and  for  how  long  may  the  chariots  do  their  deadly 
work?     Perhaps   longer   than   we   think.     The   millennial 


TEE   PROPHET   ZECHARIAH  283 

reign  of  Christ,  as  foreshadowed  in  the  bloody  rule  of  David, 
followed  by  the  peaceful  reign  of  Solomon,  may  teach  us 
lessons  in  this  direction.  The  night  visions  have  ended. 
They  may  be  termed  the  Apocalypse  of  Zechariah.  Daniel, 
Zechariah  and  Revelation  go  together  in  a  wonderful  har- 
mony and  explain  each  other.  Alas!  that  just  these  three 
parts  of  the  Bible  should  be  so  little  studied  and  so  little 
understood. 

2.  The  Crowmog  of  the  High-Priest:  Verses  9-15.  The 
memorable  night  v/ith  its  great  visions  was  gone.  The  first 
streaks  of  the  morning  heralded  the  coming  dawn.  Then  the 
Word  of  the  Lord  came  to  the  young  prophet  commanding 
him  to  make  crowns  of  silver  and  gold  and  crown  Joshua, 
the  High-Priest. 

Some  consider  this  to  be  the  ninth  vision  of  the  prophet. 
It  is,  however,  the  Word  of  the  Lord  which  comes  to  the 
prophet.  There  can  be  no  doubt  but  the  command  was 
actually  carried  out  and  Cheldai  (robust),  Tobiah  (God's 
goodness),  and  Jedaiah  (God  knows),  gave  their  silver  and 
gold,  and  crowns  were  made  out  of  it  and  placed  upon  the 
head  of  Joshua  the  high-priest.  But  the  action  had  a  much 
deeper  meaning.  It  was  a  highly  typical  one.  It  must  have 
astonished  Joshua  and  the  people  to  hear  such  a  command, 
for  the  royal  crown  did  not  belong  to  the  high-priest  but  to 
the  descendant  of  David.  He  must  have  understood  that 
the  whole  command  had  a  symbolical  bearing.  Joshua 
hears  it  from  the  V^'^ord  of  the  Lord  that  another  person  is 
only  typified  by  him,  "Behold  the  man  whose  name  is  the 
Branch."  It  is  this  man  the  Branch  who  vv'ill  be  a  priest 
upon  the  throne.  This,  of  course,  is  our  Lord  Jesus  Christ. 
The  name  of  the  high-priest  Joshua  is  in  itself  very  significant, 
for  the  meaning  is,  God  is  salvation,  Saviour,  Jesus.  Pontius 
Pilate  was  fulfilling  prophecy  when  he  stood  there  leading 
out  Jesus  of  Nazareth  before  that  tumultuous  multitude, 
and  when  he  said  "Behold  the  man."  If  the  assembled  Jews 
had  known  the  Scriptures  they  would  have  recognized  the 
phrase.  But  how  did  He  then  come  forth?  He  wore  a 
crown  of  thorns  upon  His  meek  and  loving  brow,  and  the 


^284  THE   PROPHET   ZECHARIAH 

people  gazed  into  the  blood-stained  face  of  the  Lamb  of 
God  now  ready  to  be  placed  upon  the  altar  and  slain.  But 
once  again  it  will  sound  forth,  "Behold  the  man,"  for  when 
He  appears  it  will  be  after  He  has  gathered  His  saints,  and 
then  He  will  come  as  the  Son  of  Man  in  the  heavens,  and 
the  sign  of  the  Son  of  Man  will  be  seen  there.  He  will  be 
crowned  again,  too,  but  not  with  the  crown  of  suffering  and 
shame,  but  with  the  crowns  of  glory.  Thus  He  is  seen  in 
Revelation  xix:12  as  wearing  many  crowns. 

He  comes  to  build  the  temple  of  Jehovah,  bearing  majesty, 
sitting  and  ruling  upon  His  throne.  He  is  now  the  builder 
of  the  spiritual  temple  which  is  composed  of  living  stones 
(Eph.  ii-.Sl;  1  Peter  ii:5).  But  when  He  comes  again  there 
will  be  the  building  of  another  temple.  It  is  now  no  longer 
His  Father's  throne  but  His  own,  upon  which  He  is  a  priest 
as  well.  The  King  of  Kings  and  the  Lord  of  Lords  has  now 
taken  possession  of  His  inheritance.  The  times  of  over- 
turning are  over  and  He  whose  right  it  is  has  come.  There  is 
a  very  instructive  thought  in  the  fact  that  the  persons  of  the 
exile,  as  mentioned  above,  were  to  bring  the  silver  and  the 
gold  out  of  which  the  crowns  were  to  be  made.  The  time 
will  come  when  the  whole  exiled  nation,  so  long  scattered  and 
peeled,  though  even  in  dispersion,  the  richest  nation  of  the 
earth,  will  bring  their  silver  and  gold,  their  glory  and  their 
all  and  lay  it  at  the  feet  of  the  King. 


THE   PROPHET   ZECHARIAH  285 

II.  QUESTIONS  CONCERNING  CERTAIN  FASTS 

Chapters  vii-viii 
CHAPTER  VII 

1.  The  Question.     1-3. 

2.  The  Reproof.     4-7. 

3.  The  Lessons  of  the  Past.     8-14. 

1.  The  Question:  Verses  1-3.  Nearly  two  years  had 
passed  since  Zechariah's  great  visions,  and  during  that  time 
the  people  had  been  obedient  to  the  vision  and  built  the 
house.  Soon  the  ancient  worship  was  to  be  resumed.  A 
question  arose  in  the  minds  of  the  people  concerning  certain 
Jewish  days  of  fasting.  The  principal  day  was  the  day  set 
apart  in  memory  of  the  destruction  of  Jerusalem  by  the 
Babylonians.  It  was  kept  on  the  ninth  day  of  the  fifth 
month  (the  ninth  of  Ab,  still  kept  by  the  Jews).  The  ques- 
tion came  to  the  prophet  through  two  men  who  bear  foreign 
names — Sherezer  (Prince  of  the  Treasury)  and  Regemelech 
(the  official  of  the  King).  The  question  was,  "Should  I 
weep  in  the  fifth  month,  separating  myself,  as  I  have  done 
these  many  years?"  They  had  wept  in  Babylon  on  that 
day  (see  Psalm  cxxxvii.) 

2.  The  Reproof:  Verses  4-7.  The  word  of  the  Lord  comes 
now  to  the  prophet.  The  message  is  for  all  the  people  and 
for  the  priests.  The  two  fasts  are  mentioned.  The  one  in 
the  fifth  month  as  already  stated  was  the  one  in  remembrance 
of  the  destruction  of  the  city.  The  fast  of  the  seventh 
month  was  kept  on  the  anniversary  of  the  murder  of  Gedaliah 
at  Mizpah  (Jeremiah  xli) .  But  why  did  they  keep  these  fast 
days?  Why  do  they  keep  these  days  indeed  still?  The 
Lord  asks,  "Is  it  unto  me,  unto  me?"  No,  it  was  not  for  the 
honor  and  glory  of  God,  but  their  own  selfish  interests  were 
at  the  bottom  of  it.  Indeed  God  had  never  asked  them  to 
fast.  These  institutions  were  man-made,  and  highly  dis- 
pleasing to  Jehovah.  And  is  it  not  so  now,  not  alone  with 
the  Jews  but  with  Christendom?  Oh,  the  man-made  in- 
stitutions and  outward  observances  which  only  dishonor 
God  and  are  for  the  selfish  interests  of  the  people!     The 


286  THE   PROPHET   ZECHARIAH 

eating  and  drinking,  the  fast  being  over,  was  not  unto  the 
Lord,  but  unto  themselves.  It  was  obedience  the  Lord 
required.  Had  they  Hstened  to  the  words  spoken  by  the 
prophets  they  would  not  have  been  in  captivity,  there  would 
have  been  no  need  for  a  solemn  fast.  Unbelief  was  at  the 
bottom  of  it  all,  and  so  it  is  still  with  the  nation  in  dispersion. 
3.  The  Lessons  of  the  Past:  Verses  8-14.  Here  are  moral 
lessons  and  instructions.  They  were  to  execute  true  judg- 
ment, show  mercy  and  compassion,  oppress  not  the  widow 
nor  the  fatherless,  the  poor  or  the  stranger.  These  were  His 
demands  in  the  past,  but  their  fathers  did  not  listen,  and  as 
a  result  the  judgment  of  the  Lord  came  upon  them  and  tiiey 
were  scattered  with  a  whirlwind.  History  has  repeated 
itself.    What  happened  in  the  past  happened  again. 

CHAPTER  Vm 

1.  The  Restoration  Announced.     1-3. 

2.  The  Peace  of  Jerusalem.     4-5. 

3.  The  Return  to  the  Land.     6-8. 

4.  The  Blessing  of  the  Land  and  the  People.     9-23. 

1.  The  Restoration  Announced:  Verses  1-3.  The  answer 
is  now  given  to  the  question,  and  it  is  an  answer  which  none 
of  the  petitioners  expected.  The  answer  is  closely  linked 
with  the  third  night  vision  in  chapter  ii,  for  here  is  an  en- 
larged prophecy  concerning  the  restoration  of  Jerusalem. 
Jehovah  was  jealous  for  Jerusalem.  The  wrath  fell  upon  the 
Gentiles  and  He  poured  out  His  fury  upon  them  (which  of 
course  is  future).  When  that  has  taken  place  He  returns 
unto  Zion  and  establishes  His  dwelling  place  in  the  midst  of 
His  people.  Then  Jerusalem  is  no  longer  trodden  down  by 
the  Gentiles.  Her  name  is  a  new  name,  "the  City  of  Truth." 
How  different  from  the  other  names  she  bore  in  her  humilia- 
tion! She  was  called  an  unclean  woman  (Lam.  i:8,  17);  a 
harlot  and  a  murderer  (Isa.  1:21;  Sodom  and  Egypt  (Rev.  xi). 

2.  The  Peace  of  Jerusalem:  Verses  4-5.  The  misery  of 
Jerusalem  was  great  while  under  judgment.  All  will  be 
changed  "in  that  day."  The  city  will  have  peace  and  pros- 
perity and  be  largely  inhabited.    Hence  there  will  be  no 


THE    PROPHET    ZECHARIAH  287 

more  need  to  weep  over  her  past  fate  and  desolation,  lor 
greater  glory  has  come. 

3.  The  Return  to  the  Land:  Verses  6-8.  They  all  return 
to  the  land.  In  the  second  chapter  the  North  country  was 
mentioned  (Russia) ;  and  their  return  announced.  Here  the 
East  and  the  West  are  named,  the  far  East,  India,  China, 
Japan;  and  the  West,  the  European  countries  and  America. 

4.  The  Blessing  of  the  Land  and  the  People:  Verses  9- 
23.  What  a  contrast  with  the  former  days  of  judgment  and 
dispersion  and  misery!  For  before  these  days  there  was  no 
hire  for  man,  nor  any  hire  for  beast.  .  .  .  Little  fruit  was 
had  from  the  groimd;  there  was  nothing  for  man  and  beast. 
.  .  .  Neither  was  there  any  peace  to  him  that  went  out  or 
came  in  on  account  of  the  affliction.  .  .  .  There  was  no 
rest,  no  peace,  but  uncertainty  and  affliction.  Those  that 
went  out  from  the  land  had  no  peace,  and  they  that  came 
into  the  land  found  no  peace.  The  curse  said,  No  rest  for 
the  sole  of  their  feet,  and  how  literally  it  has  been  fulfilled. 
Again  the  people  seek  a  resting  place  in  the  land  without 
their  God  and  their  Saviour,  all  in  the  confidence  of  the 
flesh.  They  will  succeed  in  their  restoration  plans  only  to 
find  themselves  at  last  in  greater  difficulties  and  facing  worse 
afflictions  than  ever  before.  Then  every  one  wiU  be  against 
his  neighbor  (verse  10).  Money  spent  by  the  millions  in 
building  channels  for  irrigation,  planting  of  trees  and  vines, 
building  railroads,  etc.  (just  w^hat  modern  Zionism  proposes 
and  has  undertaken  to  do),  may  succeed  in  transforming  the 
land  in  spots  into  a  fruitful  garden,  but  the  time  of  Jacob's 
trouble  will  sweep  that  all  away.  The  Lord  will  be  gracious 
to  the  very  land  in  the  day  of  His  manifestation.  There  will 
be  a  time  of  peace,  the  vine  will  give  her  fruit,  the  ground  her 
increase,  the  heavens  their  dew. 

The  curse  will  then  be  changed  into  a  blessing  and  the 
remnant  will  be  a  holy  people.  Fast  days  become  feast  days; 
national  calamities  of  the  past  are  forgotten,  and  in  the  place 
of  weeping  there  is  praise  and  worship.  The  Songs  of  Praise 
with  which  the  Book  of  Psalms  closes  will  undoubtedly  then 
be  sung  by  the  restored  nation.     This  great  restoration 


288  TEE   PROPHET   ZECHARIAH 

chapter  closes  with  a  vision  of  the  conversion  of  the  whole 
world  (verses  20-23).  The  nations  are  seeking  the  Lord  of 
Hosts  in  Jerusalem  to  pray  before  Him.  Then  the  Jew  will 
no  longer  be  a  dishonored  person  among  the  Gentiles,  but 
they  will  be  the  messengers  of  the  King  among  the  nations; 
and  they  will  gladly  take  hold  of  the  skirt  of  the  Jew  to  be 
taken  by  him  to  Jerusalem. 


THE   PROPHET    ZECHARIAH  280 

III.    THE  TWO  PROPHETIC  BURDENS-  THE  GREAT 
PROPHECIES  OF  THE  FUTURE 

Chapters  ix-xiv. 

1.    THE  FIRST  BURDEN 

Chapters  ix-xi. 

CHAPTER  IX 

1.  The  Burden  of  the  Land  of  Hadrach.     1-8. 

2.  Zion's  King  of  Peace.     9-12. 

3.  The  Near-event  of  the  Invasion  by  Antiochus  Epiphanes. 

13-17. 

1.  The  Burden  of  the  Land  of  Hadrach:  Verses  1-8' 
The  final  section  of  Zechariah  is  of  still  greater  interest- 
The  Deliverer,  King  Messiah,  is  revealed  in  this  section  as 
suffering,  rejected,  pierced,  slain.  The  great  finale  leads  us 
up  to  the  great  conflict  and  final  siege  of  Jerusalem.  We 
do  not  enter  into  the  inventions  of  Criticism,  which  claim 
that  these  great  prophecies  are  less  authentic  than  the  first 
part  of  Zechariah. 

The  land  of  Hadrach  against  which  the  first  burden  in 
chapter  ix  commences  cannot  be  correctly  located.  Its  close 
connection  with  Damascus  and  Hamath  shows  that  the  land 
of  Hadrach  must  have  been  a  province  of  the  Syrian  king- 
dom then  in  existence.  The  Phoenician  cities  Tyre  and 
Sidon  are  next,  and  then  mention  is  made  of  foiu*  Philistine 
cities.  Against  these,  Syria,  Phoenicia  and  the  cities  of  the 
Philistines  a  great  calamity  and  overthrow  is  prophesied  by 
Zechariah.  They  are  conquered  by  the  hosts  of  an  enemy, 
and  the  rich  treasures  of  Tyre  are  heaped  together  in  the 
streets — silver  as  the  dust  and  gold  as  the  mire — the  bul- 
warks are  smitten,  and  she  herself  consumed  by  fire.  From 
there  the  conquest  goes  on  rapidly  to  the  Philistinian  cities, 
and  the  King  of  Gaza  perishes.  The  question  arises,  What 
conquest  and  calamity  is  this?  Is  it  accomplished  or  is  it 
still  future?  History  records  one  great  conqueror  who 
rapidly  overthrew  the  countries  and  cities  mentioned  in  this 
burden.    Alexander  the  Great  and  his  expedition  so  success- 


290  TEE   PROPHET   ZECHARIAH 

fully  carried  on  is  undoubtedly  meant  bxcre.  All  students  of 
the  prophetic  Scriptures  know  how  prominently  he  likewise 
stands  out  in  the  Book  of  Daniel.  The  yoimg  monarch,  after 
the  battle  of  Issus,  besieged  and  quickly  captured  Damascus. 
Sidon  was  easily  taken,  but  Tyre  resisted  him  some  seven 
months  and  was  burned  to  the  ground.  Gaza  and  the  other 
cities  came  next.  Thus  the  burden  of  the  Word  of  Jehovah 
as  uttered  here  by  Zechariah  was  literally  fulfilled  in  the 
Syrian  conquest  of  Alexander  the  Great.  However,  history 
tells  us  that  the  armies  of  the  youthful  monarch  passed  by 
Jerusalem  a  number  of  times  without  doing  harm  to  the  city. 
This  is  remarkable,  and  in  accord  with  the  prophecy  of 
Zechariah,  for  we  read  in  the  eighth  verse,  "And  I  will 
encamp  against  mine  house,  against  the  army,  against  him 
that  passes  through  and  returns,  and  no  oppressor  shall  come 
over  them  any  more,  for  now  I  have  seen  it  with  mine  eyes." 

But  this  prophetic  burden  leads  us  up  also  to  the  final 
days,  for  we  read  here  the  promise  that  "no  oppressor  shall 
come  over  them  any  more."  This  brings  it  in  connection 
with  the  final  coming  deliverance  of  Israel,  and  the  final 
destructive  visitation  upon  their  enemies. 

2.  Zion's  King  of  Peace:  Verses  9-17.  A  great  prophecy 
follows.  The  true  King  of  Israel  comes  here  before  us  in 
His  humiliation,  and  coming  exaltation. 

"Rejoice  greatly,  daughter  of  Zion, 
Shout  aloud,  daughter  of  Jerusalem; 
Behold  thy  king  cometh  to  thee. 
Just  and  having  salvation; 
Meek  and  riding  upon  an  ass. 
Even  upon  a  colt,  the  she-ass's  foal; 
And  I  will  cut  off  the  chariot  from  Ephraim, 
And  the  horse  from  Jerusalem, 
And  the  battle  bow  shall  be  cut  off. 
And  He  shall  speak  peace  unto  the  nations. 
And  His  dominion  shall  be  from  sea  to  sea. 
And  from  the  river  to  the  ends  of  the  earth. 
As  for  thee  also,  for  the  sake  of  thy  covenant  blood, 
I  send  forth  thy  prisoners  from  the  waterless  pit. 
Return  to  the  stronghold — Prisoners  of  hope 
Even  today  I  declare  I  v/ill  render  double  unto  thee." 


THE   PROPHET   ZECHAPJAH  291 

This  stands  in  contrast  to  the  Grecian  conqueror,  and  it 
needs  no  proofs  that  the  coming  King  whom  Zechariah 
beholds  is  the  King  Messiah.  The  Jews  acknowledge  it  as 
such.  One  of  the  greatest  Jewish  commentators  (Rashi)  says : 
It  is  impossible  to  interpret  it  of  any  otl^er  than  King  Mes- 
siah. An  interesting  fable  is  based  upon  this  prophecy,  and 
well  known  among  orthodox  Jews.  Rabbi  Eliezer  says,  com- 
menting on  the  words  lowly  and  riding  upon  an  ass,  "This 
is  the  ass,  the  foal  of  that  she-ass  which  was  created  in  the 
twilight.  This  is  the  ass  vi'hich  Abraham  our  father  saddled 
for  the  binding  of  Isaac  his  son.  This  is  the  ass  upon  which 
Moses  our  teacher  rode  when  he  came  to  Egypt,  as  it  is 
said,  And  he  made  them  ride  upon  the  ass  (Exod.  iv:20). 
This  is  the  ass  upon  which  the  Son  of  David  shall  ride." 
Other  interesting  quotations  could  be  given  from  Jewish 
writings,  but  this  is  sufficient  to  show  that  the  Jews  believe 
it  to  be  a  Messianic  prophecy.  And  what  blindness  that 
they  do  not  see  Him  who  is  the  Messiah;  but  is  not  the  so- 
called  "higher  criticism"  existing  today  in  Christendom 
being  taught  in  churches  and  schools,  that  there  are  no 
Messianic  prophecies  in  the  Old  Testament,  much  greater 
blindness?  Alas!  so  it  is,  and  the  outcome  can  be  nothing 
else  in  the  end  than  the  denial  of  the  divinity  of  our  Lord,  or 
Unitarianism. 

Every  reader  of  the  New  Testament  knows  that  this 
prophecy  is  quoted  in  the  Gospels.  In  the  Gospel  of  Matthew 
we  read  (chapter  xxi:5):  "All  this  was  done  that  it  might 
be  fulfilled  which  was  spoken  by  the  prophet,  saying.  Tell 
the  daughter  of  Sion,  Behold  thy  King  cometh  unto  thee, 
meek,  and  sitting  upon  an  ass,  upon  a  colt  the  foal  of  an 
ass."  The  context  shows  a  great  multitude  crying,  Hosanna 
to  the  Son  of  David :  Blessed  is  He  that  cometh  in  the  name 
of  the  Lord;  Hosanna  in  the  highest.  But  soon  the  cry  is 
changed  unto,  This  is  Jesus  the  prophet  from  Nazareth  of 
Galilee.  Notice  the  Koly  Spirit  quoting  from  Zechariah 
leaves  out  the  sentence,  ''He  is  just,  having  salvation."  This 
is  not  an  error,  but  it  is  the  divine  right  of  the  Spint  who 
gave  the  prophecies  in  olden  times  to  apply  them  correctly 


292  TEE   PROPHET   ZECHARIAH 

in  the  New  Testament.  In  the  Gospel  of  Mark  in  the 
eleventh  chapter  there  is  likewise  the  description  of  Christ's 
entry  into  Jerusalem,  but  Zechariah  is  not  quoted.  The 
same  is  true  of  the  account  given  by  Luke,  chapter  xix,  and 
here  He  is  mentioned  as  the  King  that  cometh  in  the  name 
of  Jehovah,  peace  in  heaven,  and  glory  in  the  highest.  In 
the  fourth  Gospel,  chapter  xii:15,  the  account  of  His  coming 
to  Jerusalem  is  much  shorter  than  in  the  other  Gospels.  It 
says  there,  "Fear  not,  daughter  of  Zion;  behold,  thy  King 
cometh,  sitting  upon  an  ass's  colt." 

We  see  from  this  that  the  four  Gospels  give  each  an  account 
of  the  entry  of  the  Lord  into  Jerusalem;  two  of  them  quote 
from  Zechariah  and  the  other  two  do  not.  The  quotations 
themselves  are  different  from  the  prophecy  in  Zechariah 
ix  in  two  respects.  The  first  words.  Rejoice  gTeatly,  is  not 
at  all  used.  In  Matthew  it  is.  Tell  the  daughter  of  Zion, 
and  in  John,  Fear  not,  daughter  of  Zion.  The  sentence.  He 
is  just  and  having  salvation,  is  left  out  in  both. 

A  superficial  exposition  of  the  Word  claims  that  Zechariah's 
prophecy  was  fulfilled  in  the  event  recorded  by  the  Gospels. 
As  far  as  His  entry  into  Jerusalem  is  concerned,  riding  upon 
the  colt  the  foal  of  an  ass  (and  note  in  Matthew^  it  is  shown 
that  both  the  colt  and  the  ass  are  brought  to  Him.  He  could 
ride,  of  course,  only  upon  one,  but  the  she-ass  had  to  go  along 
in  fulfillment  of  prophecy),  and  the  way  He  came,  meekly, 
in  this  respect  the  prophecj''  was  fulfilled.  This  entry  of 
the  Son  of  Man  into  Jerusalem  was  His  formal  presentation 
to  Jerusalem  as  its  King,  but,  as  stated  above,  the  Messianic 
cry  of  welcome.  Blessed  is  He,  soon  changed  into,  Jesus  the 
prophet  from  Nazareth  in  Galilee,  and  that  again  in  the  final 
cry  of  rejection.  Crucify  Him,  crucify  Him!  There  w^as  no 
salvation  for  Israel  then,  and  no  kingdom  for  Him,  hence 
no  rejoicing  is  mentioned  in  the  quotations. 

It  is  His  second  coming  to  Jerusalem  as  the  Son  of  Man  in 
His  glory  which  will  bring  the  fulfillment  of  Zechariah  ix:9- 
11.  True,  the  colt,  the  she  ass's  foal,  will  not  be  the  animal 
He  rides,  but  He  will  come  upon  a  white  horse  followed  by 
the  armies  of  heaven.    He  comes  then  truly  for  Jerusalem,  ful- 


TEE   PROPHET   ZECHARIAH  293 

filling  the  prophecy,  "Just  is  He  having  salvation"  (marginal 
reading,  Victory).  There  will  be  again  the  welcome  cry  of 
the  cxviii  Psalm,  "Blessed  is  He  "that  cometh  in  the  name 
of  Jehovah,"  preceded  by  the  plea,  Hosanna,  save  now." 

The  tenth  and  eleventh  verses  show  clearly  that  the 
prophecy  is  yet  to  be  fulfilled  and  can  be  only  fulfilled  in 
the  coming  of  the  Son  of  Man  in  His  glory.  One  of  the 
reasons  why  modern  Judaism  rejects  Jesus  of  Nazareth,  and 
does  not  believe  Him  to  be  the  promised  Redeemer,  is  in 
this  prophecy.  Rabbi  F.  De  Sola  Mendes,  of  New  York, 
brings  in  a  little  book,  "A  Hebrew's  Reply  to  the  Mission- 
aries," the  following  argument:  "We  reject  Jesus  of  Nazareth 
as  our  Messiah  on  account  of  His  deeds.  He  says  of  Himself: 
'Think  not  that  I  am  come  to  send  peace  on  the  earth;  I 
came  not  to  send  peace  but  a  sword,'  etc.  But  we  find  that 
our  prophets  ascribe  to  the  true  Messiah  quite  different 
actions.  Zechariah  says  (ixtlO),  He  shall  speak  peace  to  the 
nations.  Jesus  says  He  came  to  send  the  sword  on  the  earth; 
whereas,  Isaiah  says  of  the  true  Messianic  time,  'They  shall 
beat  their  swords  into  ploughshares,  and  their  spears  into 
pruning-hooks;  nation  shall  not  life  up  sword  against  nation; 
neither  shall  they  learn  war  any  more.' " 

Of  course  the  Jew  is  right  in  expecting  the  literal  fulfill- 
ment of  this  prophecy,  and  it  will  be  fulfilled  when  He  comes 
again  and  the  restoration  of  all  things  will  follow,  as  spoken 
by  the  mouth  of  all  his  holy  prophets. 

Wlien  He  appears  again,  in  like  manner  as  He  went  into 
heaven,  that  is  not  for  His  saints  but  with  His  saints,  there 
will  be  peace  for  Ephraim  and  for  Jerusalem,  and  the  king- 
dom is  then  restored  to  Israel,  that  is,  to  the  house  of  Judah 
and  the  house  of  Israel.  The  chariot,  the  horse  and  the 
battlebow  will  be  cut  off. 

Not  alone  will  He  bring  peace  to  the  covenant  people 
but  to  the  nations.  He  will  speak  peace.  "And  He  shall 
stand,  and  shall  feed  His  flock  in  the  strength  of  the  Lord,  in 
the  majesty  of  the  name  of  Jehovah  His  God,  and  they  shall 
abide;  for  now  shall  He  be  great  unto  the  ends  of  the  earth. 
And  this  man  shall  be  our  peace"  (Micah  v:4,  5).    There 


294  THE   PROPHET   ZECHARIAH 

win  be  abundance  of  peace  (Psa.  lxxii:7).  His  dominion  will 
be  from  sea  to  sea  and  to  the  ends  of  the  earth. 

The  prisoners  of  hope  to  be  released,  by  the  blood  of  the 
covenant,  from  the  pit  wherein  there  is  no  water,  is  the  nation 
whose  captivity  is  now  ended.  How  strange  that  people 
should  take  a  passage  like  this  and  interpret  it  as  meaning 
the  restitution  of  the  wicked  and  the  ungodly  from  the  pit. 
There  is  nothing  taught  in  the  Word  like  that  which  some 
people  term  a  larger  hope.  The  restitution  (restoration)  of 
all  things  is  not  left  to  the  fanciful  interpretation  of  the 
human  mind,  but  is  clearly  defined  by  the  Word  itself,  as 
spoken  by  the  prophets.  In  the  vision  of  the  dry  bones  in 
Ezekiei  xxxvii,  Israel's  complaint  is,  Our  hope  is  lost.  But 
when  He  is  manifested,  who  is  indeed  the  Hope  of  Israel, 
the  prisoners  (the  captives),  v/ill  be  released  and  cleansed. 
"Refrain  thy  voice  from  weeping  and  thine  eyes  from  tears, 
.  .  .  there  is  hope  for  thy  latter  end,  saith  the  Lord,  and 
thy  children  shall  come  again  to  their  own  border"  (Jer. 
xxxi:17).  The  exhortation  to  return  to  the  stronghold  fol- 
lows. Israel  will  then  sing,  "He  brought  me  up  out  of  an 
horrible  pit,  out  of  the  miry  clay,  and  He  set  my  feet  upon 
a  rock,  and  established  my  goings"  (Psa.  xl:2).  Double  will 
be  rendered  unto  them,  as  promised,  "Speak  to  the  heart  of 
Jerusalem,  and  cry  unto  her  that  her  warfare  is  accom- 
plished, that  her  iniquity  is  pardoned,  that  she  has  received 
of  the  Lord's  hand  double  for  all  her  sins"  (Isa.  xl:2).  "For 
your  shame  ye  shall  have  double,  and  for  confusion  they 
shall  rejoice  in  that  portion;  therefore  in  their  land  they  shall 
possess  double;  everlasting  joy  shall  be  unto  them"  (Isa. 
ki:7). 

3.  The  Near-Eveiit  of  tlie  Invasion  by  Aiitioclms  Epiph- 
aues:  Verses  12-17.  The  scene  changes  once  more.  One 
of  Alexander's  successors,  Antiochus  Epiphanes,  and  the 
Maccabean  victory  is  tlie  topic  of  these  verses.  On  this 
invader  see  Daniel  viii,  where  he  is  predicted  as  the  little 
horn  and  his  abominable  v/ork  there  is  fully  described.  He 
entered  "the  pleasant  land,"  the  land  of  Israel  A  bitter 
struggle  commenced,  for  Antiochus  tried  to  exterminate  the 


TEE   PROPHET   ZECHARIAH  295 

Jews,  and  their  religion  as  well.  Every  observance  of  the 
Jewish  religion  was  forbidden,  the  Sabbath  had  to  be  pro- 
faned, and  unclean  food  had  to  be  eaten.  Idols  were  set 
up  in  the  temple.  Instead  of  the  Jewish  feasts,  the  feasts  of 
idols,  with  all  their  shocking  abominations  and  immoralities, 
were  introduced,  and  the  Jews  were  forced  to  join  in  them. 
Thousands  suitered  martyrdom.  But  all  at  once  a  few  people 
stood  up  against  the  abominations,  the  Maccabeans,  and 
in  a  struggle  lasting  about  twenty-five  years,  they  fought 
successfully  against  the  enemies. 

This  terrible  visitation  of  the  land  and  the  wonderful  vic- 
tory of  the  Maccabeans  is  foretold  by  the  prophet  in  the 
closing  verses  of  the  ninth  chapter.  We  will  quote  the 
passage : 

"I  bend  for  me  Judah  and  fill  the  bow  with  Ephraim, 
And  I  will  stir  up  thy  sons,  Zion,  against  thy  sons,  Greece, 
And  make  thee  like  the  sword  of  a  mighty  man. 
Jehovah  shall  be  seen  over  them. 
And  His  arrow  shall  go  forth  like  lightning. 
And  the  Lord  Jehovah  shall  blow  the  trumpet. 
He  shall  go  with  whirlwinds  of  the  South. 
The  Lord  of  Hosts  shall  cover  them; 
They  shall  devour  and  tread  down  slingstones. 
And  they  drink  and  make  a  noise  as  from  wine. 
And  they  shall  be  filled  like  bowls,  as  the  corners  of  the  altar. 
And  Jehovah  their  God  saves  them  in  that  day,  as  the 

flock  of  His  people; 
For  jewels  of  a  crown  shall  they  be,  glittering  over  His  land. 
For  how  great  is  His  goodness  and  how  great  His  beauty! 
Corn  shall  make  the  young  men  flourish,  and  new  wine 

maidens." 

But  again  we  have  to  remark  that  this  prophecy  is  only 
partially  fulfilled.  The  terrible  tribulation  of  the  land  of 
Judah  when  Antiochus  Epiphanes  invaded  the  land  is  but 
a  type  of  the  great  tribulation,  the  time  of  Jacob's  trouble. 
The  remnant  of  Israel  will  then  be  victorious.  Thus  every- 
thing is  seen  in  this  chapter  in  a  past  fulfillment,  but  only 
partial,  and  in  it  a  future  fulfillment,  which  will  be  complete. 

We  cannot  leave  this  chapter  without  calling  attention  to 
the  blessed  statement; 


296  THE   PROPHET   ZECHARIAH 

"For  jewels  of  a  crown  they  shall  be,  glittering  over  His  land." 

The  slain  who  suffered  martyrdom  are  meant,  and  all  those 
who  fought  for  Jehovah's  name  and  honor.  May  not  the 
statement  in  Hebrews  xi  refer  to  this  time?  "Others  had 
trials  of  mockings  and  scom-gings,  yea,  moreover  of  bonds  and 
imprisonment:  they  were  stoned,  they  were  sawn  asunder, 
they  were  tempted,  they  were  slain  with  the  sword;  they  went 
about  in  sheepskins,  in  goatskins:  being  destitute,  afflicted, 
evil  entreated,  of  whom  the  world  was  not  worthy,  wander- 
ing in  deserts  and  in  mountains  and  caves  and  the  holes  of 
the  earth"  (Heb.  xi:36-39). 

And  all  will  find  a  repetition  during  the  coming  tribulation, 
But  the  time  for  reward  has  not  yet  come.  The  throne  of 
glory  is  not  yet  revealed,  and  the  jewels,  the  saints  made  up 
in  a  crown,  glittering  over  the  land,  are  not  yet  seen.  But 
the  assurance  is  given,  "They  shall  be  Mine,  saith  the  Lord 
of  Hosts,  in  that  day  when  I  make  up  my  jewels"  (Mai. 
iii:17). 

The  first  verse  of  the  next  chapter  is  misplaced;  it  belongs 
to  the  close  of  chapter  ix.  When  the  time  of  blessing  comes, 
the  latter  rain  will  fall  upon  the  land  and  produce  the  prom- 
ised fruitfulness. 

CHAPTER  X:2-12 

1.  The  Apostasy  of  Israel  in  the  Last  Days.     2-4. 

2.  The  Victory  over  the  Enemies.     5-7. 

3.  Deliverance  and  llestoration.     8-12. 

1.  The  Apostasy  of  Israel  in  the  Last  Days:  Verses  2-4. 

Idolatry  was  the  great  sin  of  both  Judah  and  Israel.  They 
practised  the  occult  things  of  heathendom  and  worshipped 
their  false  gods;  they  had  teraphim  used  for  divination.  On 
account  of  this  the  wrath  fell  upon  the  former  generations, 
and  the  Lord's  anger  was  kindled  against  their  leaders,  the 
shepherds,  and  they  were  dispersed.  We  have  called  atten- 
tion before  to  Matthew  xii:43-45,  the  passage  in  which  the 
Lord  Jesus  aiuiounces  that  the  unbelieving  part  of  the 
nation  will  return  in  the  last  days  to  the  unclean  spirit  of 
idolatry,  only  in  a  worse  form  than  before.     Many  of  the 


THE   PROPHET   ZECHARIAH  297 

unbelievers  amongst  the  Jews  in  our  days  turn  to  the 
witchery  of  Christian  Science;  they  adopt  also  that  Satanic 
system  knoM'n  as  Spiritism.  But  the  apostates  will  go  beyond 
that.  They  will  finally  accept  the  Devil's  master  production, 
the  Man  of  Sin,  and  worship  him  (2  Thess.  ii;  Rev.  xiii; 
Dan.  ix:27).  Then  the  Lord  will  punish  these  goats.  At 
the  same  time  there  is  a  remnant  which  will  stand  aside 
from  these  future  idolatries;  they  will  fear  the  Lord  and  not 
enter  into  a  covenant  with  the  Beast  (see  annotations  Daniel 
ix:27).  The  second  half  of  the  third  verse  in  this  chapter 
belongs  to  this  remnant:  "The  Lord  of  hosts  visits  His 
flock,  the  house  of  Judah,  and  makes  it  like  His  state-horse 
in  the  war."    He  will  use  them  and  finally  deliver  them. 

The  fourth  verse  is  of  much  interest.  "From  him  will  be 
the  cornerstone,  from  him  the  nail,  from  him  the  battle-bow, 
from  him  every  ruler  goeth  forth  at  once"  (corrected  transla- 
tion). The  nail  in  the  Oriental  house  is  a  large  pin,  often 
very  beautifully  ornamented,  and  the  most  costly  things 
are  hanged  thereupon.  "And  I  will  fasten  him  as  a  nail  in  a 
sure  place  and  he  shall  be  for  a  glorious  throne  to  his  father's 
house.  And  they  shall  hang  upon  him  all  the  glory  of  his 
father's  house"  (Isa.  xxii:23,  24).  The  Shemoth  rabbah,  a 
Jewish  interpretation,  says  on  this  verse,  "this  is  King  David; 
as  it  is  said,  the  stone  which  the  builders  rejected  is  become 
the  chief  cornerstone."  Some  say  it  is  spoken  concerning  the 
Lord,  that  He  is  the  cornerstone  and  the  nail.  It  refers  to 
Him,  no  doubt,  but  what  is  spoken  of  Him  finds  also  a  ful- 
fillment in  restored  Israel.  Thus  Israel  is  yet  to  be  the 
cornerstone  upon  which  everything  rests  in  the  earth,  and 
the  nail  upon  which  hangs  the  glory. 

2.  The  Victory  over  the  Enemies:  Verses  5-7.  The  great 
final  victory  is  announced  in  this  section.  They  shall  fight 
and  conquer,  for  the  Lord  of  hosts  is  with  them  as  of  old. 
They  will  be  saved  out  of  the  time  of  Jacob's  trouble,  "For 
I  have  mercy  upon  them;  and  they  shall  be  as  though  I  had 
not  cast  them  off;  for  I  am  the  Lord  their  God,  and  I  will 
hear  them."    Ephraim  will  be  there,  the  restored  ten  tribes. 

3.  Deliverance  and  Restoration:  Verses  8-12.    They  will 


298  THE   PROPHET   ZECHARIAH 

be  delivered  in  that  day,  redeemed  and  restored.  Let  us 
notice  that  the  eleventh  verse  must  be  applied  to  the  Lord. 
He  is  with  them  in  the  sea  of  afBiction,  as  He  was  with  them 
in  Egypt  and  went  before  them  in  the  pillar  of  cloud. 

CHAPTER   XI 

1.  The  Judgment  of  the  Land;  the  Temple  and  the  Slaugh- 

ter of  the  Flock.     1-6. 

2.  The  True  Shepherd  Set  Aside  and  Rejected.     7-14. 

3.  The  Foolish  Shepherd.     15-17. 

1.  The  Judgment  of  the  Land;  the  Temple,  and  the 
Slaughter  of  the  Flock;  Verses  1-6.  This  chapter  presents  a 
dark  prophetic  picture.  We  have  seen  in  the  preceding 
chapters  the  blessings  and  mercies  in  store  for  the  Israel  of 
the  future.  The  visions  and  prophecies  have  revealed  their 
national  and  spiritual  restoration,  the  overthrow  of  their 
enemies,  the  destruction  of  the  world-powers,  the  establish- 
ment of  the  theocracy  and  the  blessings  of  the  kingdom. 
What  precedes  this  coming  glory  is  now  more  fully  unfolded, 
and  the  rejection  of  the  Shepherd  of  Israel  is  predicted.  The 
first  six  verses  concern  the  judgment  as  the  result  of  that 
rejection.  For  a  complete  exposition  see  our  "Studies  in 
Zechariah,"  where  we  also  give  the  interesting  Jewish 
comments  on  this  passage.  They  apply  it  mostly  to  the 
destruction  of  the  Temple. 

The  correct  interpretation  is  that  it  includes  all  the  de- 
vastation of  the  land,  the  burning  of  the  temple,  the  slaughter 
of  the  fiock,  the  spoiling  of  the  shepherds,  the  Jewish  leaders 
and  the  complete  overthrow  of  the  land  and  of  the  people. 
How  awful  the  fulfillment  of  the  prophecy  has  been!  The 
Lord's  voice,  full  of  tears  cried,  long  after  Zechariah's  mourn- 
ful vision,  "If  thou  hadst  known,  at  least  in  this  thy  day, 
the  things  which  belong  to  thy  peace,  but  now  they  are  hid 
from  thine  eyes!  For  the  days  shall  come  upon  thee  that 
thine  enemies  shall  cast  a  trench  about  thee  and  compass 
thee  round,  and  keep  thee  in  on  every  side.  And  shall  lay 
thee  even  with  the  ground,  and  thy  children  within  thee, 
and  they  shall  not  leave  in  thee  one  stone  upon  another." 


TEE   PROPHET   ZECHARIAH  299 

The  measure  was  full.  After  terrible  wars  amongst  them- 
selves, the  fire  advanced  in  the  direction  from  Lebanon,  in 
the  form  of  the  Roman  army  full  of  vengeance,  spreading 
ruin  and  misery  wherever  they  went,  till  after  a  long  and 
dreadful  siege  Jerusalem  fell,  the  temple  was  burnt,  and  over 
a  million  human  beings  were  slain.  Not  one  stone  was  left 
upon  another.  Up  to  now  this  judgment  has  been  the  most 
appalling,  the  tribulation  then  the  greatest;  but  there  is 
another  tribulation  coming  of  which  the  former  destruction 
of  Jerusalem  is  but  a  faint  type,  and  that  tribulation  which 
is  even  now  so  close  at  hand  will  find  a  climax  in  the  day  of 
wrath,  the  day  of  vengeance  of  our  God.  The  next  verses 
(4-6)  speak  of  the  flock  of  slaughter  and  the  last  attempt 
divine  love  made  to  save  the  doomed  nation. 

2.  The  True  Shepherd  Rejected:  Verses  7-14.  The 
prophet  acts  again  symbolically  in  taking  two  staves,  one 
called  Beauty,  the  other  Bands.  Much  has  been  written 
on  this  interesting  but  difficult  passage.  The  first  sentence 
speaks  of  divine  love.  The  true  Shepherd  came,  the  Messiah, 
and  He  fed  the  flock  of  slaughter,  the  poor  of  the  flock.  He 
looked  on  the  multitudes  and  was  moved  with  compassion, 
for  they  were  scattered,  like  sheep  without  a  shepherd.  The 
prophet  as  representing  the  true  Shepherd  has  two  staves. 
The  one  is  named  Beauty;  or,  as  we  read  in  the  margin, 
graciousness.  The  second  one  is  named  Bands.  The  Shep- 
herd carries  a  staff  to  protect  and  to  guide  His  flock.  God's 
Mercy  and  Favor  are  clearly  indicated  in  these  two  staves. 
The  first  one,  Beauty,  which  is  cut  asunder  first,  and  that 
before  the  wages  of  the  Shepherd,  the  thirty  pieces  of  silver, 
are  given,  stands  no  doubt  for  the  gracious  offer  with  which 
the  King,  preaching  the  kingdom,  came  among  His  people, 
to  His  own.  He  proclaimed  that  which  prophets  had  spoken 
before,  God's  mercy  and  love,  long  promised,  now  to  be 
carried  out.  He  Himself  had  come  to  redeem  His  people 
and  deliver  them  from  their  mighty  enemies  as  well  as  from 
the  false  leaders.  But  the  offer,  the  kingdom  preaching,  is 
rejected,  the  staff.  Beauty,  is  cut  asunder,  the  covenant 
with  the  peoples  (Amim  in  Hebrew),  His  own,  is  now  broken. 


300  THE   PROPHET   ZECHARIAH 

The  kingdom  is  to  be  taken  away  and  given  to  another  na- 
tion. After  the  breaking  of  the  staff,  Beauty,  there  comes  the 
giving  of  the  wages,  the  thirty  pieces  of  silver.  The  Shepherd 
who  broke  the  staff  is  treated  hke  a  slave. 

The  second  staff  in  His  hands,  Bands,  speaks  of  union, 
binding  together,  bringing  into  fellowship.  It  typifies  the 
priestly  side  of  the  good  Shepherd  who  died  for  the  flock. 
This  staff  is  broken  after  the  thirty  pieces  were  given  for 
Him,  and  cast  into  the  temple.  They  cried.  Away  with 
Him!  we  have  no  King  save  Ceasar!  Crucify  Him!  His 
blood  be  upon  us  and  upon  our  children!  The  cross  bears 
the  superscription,  This  is  Jesus  of  Nazareth,  the  King  of 
the  Jews,  and  from  the  lips  of  the  rejected  King  and  Shepherd 
there  came  the  prayer  for  His  people,  Father,  forgive,  them 
for  they  know  not  what  they  do.  The  doom  came  not  at 
once  upon  the  nation.  Once  more  the  love  of  the  Shepherd 
is  preached  to  the  miserable  sheep,  and  the  remission  of  sins 
offered  in  the  name  of  the  Lord  Jesus  Christ,  but  it  ends  in 
rejection  too;  no  bringing  together  into  One  followed.  The 
foolish  shepherd  appears  next,  and  after  him  the  good  Shep- 
herd will  appear  again  with  His  two  staves.  Beauty  and 
Bands,  kingdom  and  mercy,  bringing  and  binding  together. 
He  will  then  be  a  Priest  upon  His  throne.  This  interpretation 
is  the  most  satisfactory  one,  and  in  harmony  with  the  entire 
scope  of  Zechariah's  visions  and  prophecies. 

Who  are  the  three  shepherds  to  be  cut  off  in  one  month  by 
the  Shepherd.?  The  three  shepherds  are  not  persons,  but 
they  stand  for  the  three  classes  of  rulers  which  governed 
Israel,  and  were  in  that  sense  shepherds.  We  read  of  these 
shepherds  in  Jeremiah  ii:8,  priests,  rulers,  and  prophets. 
The  Lord  likewise  mentions  them  in  Matthew  xvi:!21,  elders, 
chief  priests  and  scribes,  Allien  He  came  He  was  indeed 
weary  with  them,  and  denouuced  tlieir  hypocrisies  and  wick- 
edness. They  in  turn  haletl  and  abhorred  Him,  and  con- 
spired to  put  Him  to  death.  The  Lord  Himself  cut  them  off. 
Re  pronounced  Eis  \>oc's  and  judgments  upon  them,  but  the 
judgment  was  not  at  once  carried  out.  When  Jerusalem 
was  taken  their  rule  came  to  an  end  and  they  were  cut  off. 


THE   PROPHET   ZECHARIAH  301 

But  there  are  mentioned  the  wretched  of  the  flock  that 
gave  heed  unto  the  Shepherd,  and  they  knew  that  it  was  the 
word  of  Jehovah.  These  wretched  ones  are  the  faithful  ones 
who  followed  the  Shepherd,  the  small  remnant  (compare 
with  chapter  xiii:7).  The  others  who  rejected  the  King  and 
the  Shepherd  were  indeed  not  fed,  but  were  dying  and  cut 
off. 

The  wages  of  the  good  Shepherd,  thirty  pieces  of  silver, 
and  these  thrown  into  the  house  of  Jehovah  to  the  potter  is 
to  be  considered  next.  Thirty  pieces  of  silver  was  the 
price  of  a  slave  who  had  been  killed.  If  the  ox  gore  a  man- 
servant or  a  maidservant,  the  owner  shall  give  unto  their 
master  thirty  shekels  of  silver  (Exodus  xxi:32).  Oh,  what 
unfathomable  love!  The  Lord  from  heaven  became  like  a 
slave.  The  love  He  looked  for  He  found  not.  It  was  re- 
fused to  Him,  and  instead  He  was  insulted,  mocked  and 
treated  like  a  miserable  slave.  There  was  one  of  the  twelve 
who  was  called  Judas  Iscariot.  He  went  to  the  chief  priests 
and  said.  What  are  you  willing  to  give  me,  and  I  will  deliver 
Him  unto  you.''  And  they  weighed  unto  him  thirty  pieces 
of  silver  (Matt.  xxvi:14).  The  money  at  the  command 
of  Jehovah  is  thrown  away  by  the  prophet  with  indignation 
into  the  house  of  Jehovah,  to  the  potter.  Perhaps  the  prophet 
never  knew  the  real  significance  of  his  act,  but  we  know  it 
from  the  New  Testament.  "Then  Judas  which  betrayed  Him, 
when  he  saw  that  He  was  condemned,  repented  himself  and 
brought  back  the  thirty  pieces  of  silver  to  the  chief  priests 
and  elders,  saying,  I  have  sinned  in  that  I  betrayed  innocent 
blood.  But  they  said.  What  is  this  to  us?  See  thou  to  it. 
And  he  cast  down  the  pieces  of  silver  into  the  sanctuary, 
and  departed  and  hanged  himself.  And  the  chief  priests 
took  the  pieces  of  silver  and  said.  It  is  not  lawful  to  put 
them  into  the  treasury  since  it  is  the  price  of  blood.  And 
they  took  counsel  and  bought  with  them  the  potters'  field 
to  bury  strangers  in.  Wherefore  that  field  was  called  the 
field  of  blood  imto  this  day.  Then  was  fulfilled  that  which 
was  spoken  by  Jeremiah,  the  prophet,  saying.  And  they  took 
the  thirty  pieces  of  silver,  the  price  of  Him  that  was  priced, 


302-  THE   PROPHET   ZECHARIAH 

whom  certain  of  the  children  of  Israel  did  price,  and  they 
gave  them  for  the  potters'  field,  as  the  Lord  appointed  me" 
(Matt,  xxvii:3-9).  How  striking  the  fulfillment.  However, 
here  is  a  difficulty.  In  Matthew  it  is  stated  that  Jeremiah 
spoke  the  prophecy,  and  Zechariah's  name  is  not  mentioned 
at  all.    How  can  this  be  explained? 

The  prophecy  certainly  as  it  was  fulfilled  was  not  given  by 
Jeremiah  at  all,  but  through  Zechariah.  There  can  be  no  doubt 
that  his  name  should  appear  here  instead  of  Jeremiah,  but 
that  Jeremiah's  name  is  quoted  must  have  a  meaning. 
Let  us  notice  that  it  does  not  say  in  Matthew  xxvii  that  it 
was  written  by  Jeremiah,  but  it  is  stated  that  it  was  spoken 
by  Jeremiah.  Is  there  anything  in  Jeremiah  which  can  be 
linked  with  this  prophecy?  We  have  indeed  in  Jeremiah  a 
similar  action  of  the  prophet,  corresponding  to  Zechariah 
xi:13,  and  which  is  seen  fulfilled  in  the  Gospel.  Read  Jere- 
miah xviii  and  xix.  The  word  "Tophet"  used  there  means 
an  unclean  place,  a  burial  ground.  Jeremiah's  name  appears 
in  Matthew's  Gospel,  to  call  attention  to  the  fact  that 
Jeremiah  also  spoke  of  the  same  event,  the  rejection  of  the 
true  Shepherd. 

3.  The  Foolish  Shepherd:  Verses  15-17.  The  foohsh 
shepherd  is  the  false  Messiah,  the  man  of  sin,  the  son  of 
perdition.  The  prophet  impersonates  him  likewise.  He  no 
longer  holds  the  staves  of  Beauty  and  Bands,  but  has  the 
instrument  of  the  foolish  shepherd  to  wound  and  to  hurt. 
This  false  Christ  is  the  opposite  from  the  true  Christ.  The 
true  Shepherd  came  to  seek,  to  save,  to  feed,  to  heal  and  to 
gather;  the  false  shepherd  does  the  opposite. 

The  true  One  rejected,  the  nation  becomes  the  prey  of  the 
foolish  shepherds.  Poor,  blinded  Israel!  How  many  wicked 
shepherds  they  have  had,  and  how  often  the  prey  of  wicked 
leaders.  False  Messiahs  appeared  among  them  again  and 
again  to  find  strong  and  numerous  following.  Still  the  foolish 
shepherd,  the  last  one,  the  very  embodiment  of  Satan  him- 
self, the  accuser,  has  not  yet  come.  Forerunners  there  have 
been  many.  Herod  was  one  of  the,  but  not  that  man  of  sin, 
the  son  of  perdition  who  will  appear  and  be  worshipped  as 


THE   PROPHET   ZECHARIAH  803 

a  God,  right  before  the  King  of  kings  and  the  true  Shepherd 
of  His  flock  appears  to  slay  that  wicked  one  with  the  breath 
of  His  mouth  and  by  the  brightness  of  His  coming  (2  Thess. 
ii).  The  Lord  said,  I  am  come  in  My  Father's  name,  and 
ye  receive  Me  not;  if  another  shall  come  in  his  own  name, 
him  ye  will  receive  (John  v:43).  That  one  who  comes  in 
his  own  name  has  not  yet  come,  and  when  at  last  he  is  here, 
it  will  be  for  Israel  the  time  of  greatest  trouble  and  tribulation 
for  all  them  that  inhabit  the  earth.  During  the  war  inter- 
pretation of  prophecy  went  to  seed  with  some  who  saw  in 
the  deluded  German  Kaiser  a  fulfillment  of  this  passage, 
because  he  had  a  withered  arm.  Such  foolish  inventions  are 
deplorable,  for  they  bring  the  study  of  prophecy  into  dis- 
repute. The  third  section  of  our  chapter  finds  its  complete 
fulfillment  in  the  Antichrist,  the  false  Messiah,  the  beast, 
the  little  horn,  the  leader  of  the  enemy,  the  false  prince  of 
Israel;  thus  the  foolish  shepherd  is  called  throughout  the 
prophetic  word.  The  dreadful  punishment  will  be  executed 
upon  the  foolish  shepherd  in  the  day  of  the  Lord's  coming 
with  His  saints  for  the  salvation  of  his  people  Israel. 

The  eleventh  chapter  in  Zechariah  is  the  darkest  in  Israel's 
history.  The  night  began  with  their  apostasy  and  rejection 
of  the  Lord  of  Glory,  their  ov/n  brother,  their  loving  Shep- 
herd, the  Lord  Jesus  Christ.  It  ends  in  darkness  greater 
still  under  the  regime  of  the  foolish  shepherd.  But  the 
morning  cometh  after  that  dark  night,  and  Israel's  sun  will 
never  set  again. 


304  TEE   PROPHET   ZECHARIAH 

THE  SECOND  BURDEN  OF  ZECHARIAH 

Chapters  xii-xiv 

CHAPTER   XII 

1.  Jerusalem's  Conflict  and  Victory.     1-9. 

2.  The  Vision  of  the  Pierced  One  and  its  Results.     10-14. 

1.  Jerusalem's  Conflict  and  Victory:  Verses  1-9.     The 

second  burden  begins  with  this  chapter.  It  is  wholly  un- 
fulfilled with  the  exception  of  the  prophecy  at  the  end  of 
chapter  xiii  concerning  the  Shepherd  who  was  smitten.  The 
great  future  events  recorded  in  these  closing  chapters  of 
Zechariah  are  the  following:  The  victory  of  Jerusalem,  the 
overthrow  of  the  hostile  nations  from  the  west  (the  nations 
which  constitute  the  revived  Roman  Empire),  the  out- 
pouring of  the  Spirit  upon  the  remnant,  the  appearing  and 
the  vision  of  the  Pierced  One,  the  national  repentance,  the 
cleansing  of  the  people,  the  invasion  from  the  north,  the 
appearing  of  Christ  standing  upon  the  Mount  of  Olives,  the 
establishment  of  the  kingdom  and  the  glory  of  Jerusalem. 
Historically  no  such  gathering  of  all  nations  against  Jeru- 
salem can  be  located.  It  is  all  prophetic,  and  so  intensely 
interesting  in  the  days  we  write,  for  these  things  are  "about 
to  come  to  pass." 

Behold,  I  make  Jerusalem  a  cup  of  reeling 

To  all  the  nations  round  about: 

Upon  Judah  also  shall  it  be, 

In  the  siege  against  Jerusalem. 

And  it  shall  come  in  that  day,  I  make  Jerusalem 

A  burdensome  stone  for  all  the  peoples; 

All  that  are  burdened  with  it  shall  be  wounded; 

All  the  nations  of  the  earth  shall  gather  against  it. 

This  does  not  take  place  till  the  end  of  the  age  is  reached, 
the  end  which  begins  after  the  true  Church  is  taken  to  glory. 
Then  the  nations  satanically  blinded  will  form  the  con- 
federacy which  in  prophecy  is  the  reconstruction  of  the 
Roman  Empire,  seen  in  the  second  chapter  of  Daniel  under 
the  symbol  of  the  two  feet  and  ten  toes,  and  in  Daniel  vii 
under  the  symbol  of  the  ten  horns  with  the  little  horn.     In 


THE   PROPHET   ZECHARIAH  305 

Revelation  xiii  it  is  the  Beast  with  the  ten  horns.  The  Jews 
will  have  to  return  first,  at  least  a  goodly  number  of  them, 
and  repossess  the  city. 

In  1899  the  author  wrote  as  follows:  "An  exodus  of  Jews 
will  take  place,  the  land  will  become  theirs,  and  the  well 
laid  plans  and  schemes  of  the  present  time  will  be  carried 
out.  Political  combinations  will  be  their  chief  hopes  for 
success."  This  anticipated  return  is  now  a  historic  fact  as 
one  of  the  chief  results  of  the  great  war.  When  finally  the 
Jews  think  that  they  have  reached  the  goal  of  their  fleshly, 
unbelieving  hopes,  their  greatest  trouble  begins.  There  is 
yet  to  appear  the  Beast  who  makes  a  covenant  vrith  them. 
But  according  to  Daniel's  great  prophecy  (Dan.  ix)  the 
covenant  will  be  broken  in  the  middle  of  the  seventieth  week. 
Then  the  Beast  heads  the  armies  of  the  nations  to  come  up 
against  the  land  and  against  Jerusalem  (see  Rev.  xix:19). 
They  will  lay  siege  to  the  city,  but  the  Lord  announces  that 
these  nations  shall  be  cut  to  pieces.  It  is  the  time  when  the 
stone  strikes  the  feet  of  the  prophetic  image  in  the  second 
chapter  of  Daniel,  the  great  battle  of  Armageddon.  Verses 
4-9  describe  that  day.  Jehovah  will  smite  these  nations 
and  ail  these  hostile  forces  will  be  overthrown. 

Here  also  is  given  the  order  of  how  the  Lord  will  save  the 
remnant  of  Plis  people.  Those  who  live  in  tents  outside  the 
city  will  be  saved  first;  Jerusalem  comes  next.  The  pur- 
pose is  that  the  house  of  David  and  the  inhabitants  of  Jeru- 
salem may  not  exalt  themselves  over  the  rest  of  Judah.  The 
house  of  David  in  this  vision  is  mentioned  five  times.  We 
have  the  glory  of  the  house  of  David  in  verse  seven,  the 
strength  of  David  and  the  supremacy  of  it  in  verse  eight. 
The  spirit  of  grace  and  supplication  is  given  to  the  house  of 
David,  and  the  family  of  the  house  of  David  will  mourn. 
Jews  have  a  tradition  which  states  that  the  last  descendant 
of  the  house  of  David  died  in  Spain  centuries  ago.  There 
are  no  genealogies  at  present  to  prove  that  the  kingly  house 
of  David  is  extinct  or  not,  but  prophecies  like  the  one  we 
have  in  consideration,  and  many  others  which  speak  of  the 
prominence  of  David  and  the  house  of  David  in  the  day 


'm  THE   PROPHET   ZECHARIAH 

wlien  Jehovah  will  be  manifested,  make  it  very  clear  that 
among  the  wandering  sons  of  Israel  there  are  yet  lineal 
descendants  of  the  house  of  David.  If  they  do  not  know  it 
themselves,  Jehovah  knows  it,  and  they  will  know  it  through 
Him,  The  feeble  ones,  literally  the  stumblers,  among  His 
people  in  that  day  of  manifestation  will  be  like  David.  What 
a  hero  David  was!  A  man  of  war  and  strength  conquering 
always  and  never  conquered.  And  now  the  stumbler  in 
Israel,  the  weakest  one,  will  have  strength  and  courage  like 
David.  And  David  shall  be  as  God,  as  the  angel  of  Jehovah 
before  them. 

2.  The  Vision  of  the  Pierced  One  and  its  Results:  Verses 
10-14.  This  is  another  great  Messianic  prophecy  men- 
tioned in  the  New  Testament.  In  John  xix:37  it  is  written, 
after  the  blessed  side  of  our  Lord  had  been  pierced,  "And 
again  another  Scripture  saith.  They  shall  look  on  Him  whom 
they  pierced."  It  is  significant  that  the  Holy  Spirit  speak- 
ing in  the  preceding  verse,  "that  the  Scripture  be  fulfilled," 
avoids  this  well  known  phrase  in  the  verse  we  quoted  and 
does  not  say  that  the  looking  on  Him  has  been  fulfilled.  It 
was  not  then  fulfilled,  nor  is  it  fulfilled  during  the  age  of 
Gospel  preaching,  but  its  fulfillment  comes  in  the  day  which 
is  prophetically  described  in  the  verses  before  us,  Matthew 
xxiv:30  and  Revelation  i:7  refer  also  to  this  portion  of  our 
chapter. 

We  do  not  follow  the  rationalistic  reasonings  of  the  school 
of  criticism  on  this  passage,  nor  do  we  mention  the  many 
question  marks  which  these  modern  infidels  have  put  over 
against  this  great  prophecy.  One  of  the  mildest  critics. 
Canon  Driver,  says:  "The  passage  is,  however,  one  of  those 
which  our  ignorance  of  the  circumstances  of  the  time  makes 
it  impossible  to  interpret  as  a  whole  satisfactorily  or  com- 
pletely. As  the  text  stands  the  speaker  must  be,  of  course, 
Yahweh,  and  it  is,  no  doubt,  true  that  the  Jews  had  pierced 
Him  metaphorically  by  their  rebellion  and  ingratitude 
throughout  their  history.  .  .  .  'They  pierced  Him  literally 
and  as  the  crowning  act  of  their  contumacy,  in  the  Person 
of  His  Son  on  the  Cross'  (T,  T.  Perowne;  quoted  by  Driver), 


TEE   PROPHET   ZECHARIAH  307 

but  these  considerations  do  not  explain  the  passage  here." 
The  New  Testament  quotations  as  given  above  are  to  any 
believer  sufficient  evidence  that  the  Lord  Jesus  Christ  is 
meant,  and  therefore  explain  the  passage  fully. 

What  a  day  it  will  be  when  the  Spirit  of  grace  and  sup- 
plication comes  upon  the  remnant  of  His  people,  Vvhen  He 
appears  in  the  clouds  of  heaven,  when  they  shall  see  Him  and 
know  Him  by  the  pierced  side.  The  great  vision  of  Saul 
on  the  road  to  Damascus  will  then  be  repeated;  the  young 
Pharisee  saw  Him  as  one  "born  out  of  due  season."  He 
was  in  his  experience  the  earnest  that  the  remnant  of  the 
nation  to  which  Paul  belonged  would  some  day  pass  through 
the  same  experience  (see  Studies  in  Zechariah,  pp.  120-125). 
A  great  mourning  follows.  It  will  be  like  the  mourning  in 
Hadad-rimmon  in  the  valley  of  Megiddon  (see  2  Chron. 
xxxv:22-27  and  2  Kings  xxiii:29).  What  a  day  of  repentance 
it  will  be  when  this  takes  place. 

CHAPTER   XIII 

1.  The  Cleansing.      1. 

2.  The  Blessed  Results  of  the  Cleansing.     2-6. 

3.  The  Smitten  Shepherd.     7. 

4.  Salvation  and  Condemnation.     8-9. 

1.  The  Cleansing:  Verse  1.  This  verse  is  misplaced;  it 
belongs  to  the  preceding  chapter.  It  is  a  prophecy  of  the 
cleansing  of  the  repenting  portion  of  God's  earthly  people. 
The  fountain  of  cleansing,  so  beautifully  expressed  by 
Cowper: 

There  is  a  fountain  filled  with  blood. 
Drawn  from  Immanuel's  veins. 
And  sinners  plunged  beneath  that  flood, 
Lose  all  their  guilty  stains — 

was  in  existence  throughout  all  the  centuries  of  Israel's  long 
dispersion.  But  the  nation  in  blindness  did  not  believe. 
Now  all  is  changed.  Their  guilt  is  pardoned;  all  unright- 
eousness and  iniquity  is  taken  away.  The  Redeemer  has 
come  and  turned  away  ungodliness  from  Jacob  (Rom.  xi: 
26,  27).    The  prophetic  Word  is  filled  with  promises  con- 


308  THE   PROPHET   ZECHARIAH 

cerning  this  future  cleansing  of  the  remnant  of  the  nation 
(Psa.  ciii:l-4;  Tsa.  xxxiii:24;  Ezek.  xxxix:29;  Isa.  Hx:20,  21; 
Isa.  lxv:19). 

2.  The  Blessed  Results  of  the  Cleansing :  Verses  2-6.  The 
cleansing  is  followed  by  the  cutting  off  of  the  names  of  the 
idols,  so  that  they  will  no  longer  be  remembered.  The  false 
prophets  and  the  unclean  spirits,  which  had  control  during 
the  great  tribulation  will  be  cast  out  and  forever  pass  away. 
We  have  seen  before  in  the  10th  chapter  that  Israel  will 
return  to  idolatry  in  the  last  days.  The  unclean  spirit  of 
idolatry  which  was  cast  out  v/ill  at  last  return  with  seven 
others  and  will  find  the  house  empty,  swept  and  garnished. 
And  the  evil  spirit,  with  the  seven  others  more  evil  than  him- 
self, will  enter  in  and  dwell  there,  so  that  the  last  state  of 
Israel  becometh  worse  than  the  first.  This  will  happen  to 
this  evil  generation.  This  section  of  the  13th  chapter  makes 
it  very  clear  that  when  the  foimtain  is  opened  against  sin 
and  uncleanness,  that  idols  will  have  been  in  the  land,  and 
false  prophets  prophesy  there  immediately  before  the  mani- 
festation of  the  Lord  from  heaven;  for  how  could  the  names 
of  the  idols  be  cut  off  from  the  land  if  there  v*ere  none  there? 
Palestine  may  well  be  put  down  now  as  the  great  centre  of 
false  worship.  Greek  and  Latin  crosses  are  seen  on  all  sides 
in  Jerusalem  and  other  places,  while  saints,  holy  houses  and 
places  are  worshipped  and  adored. 

On  the  spot  where  the  Lord's  house  stood,  there  stands 
to-day  the  mosque  of  the  false  prophet.  All  is  idolatry. 
Of  course  when  the  Ivord  returns  these  false  temples  will  be 
destroyed,  and  the  Greek  and  Latin  idolatries,  as  well  as 
Islam,  will  forever  pass  out  of  existence.  There  will  be  a 
purging  of  the  land  from  these  abominations.  This  may  be 
included  in  the  prophecy  here.  Still,  it  is  the  people  of 
Israel  who  are  especially  concerned  in  the  prophecy  before 
us.  The  land  has  often  been  the  scene  of  idol  worship,  and 
the  people  engaged  in  that  which  Jehovah  despises.  It  will 
be  so  again,  only  in  a  much  worse  form,  when  false  prophets 
who  are  inspired  by  the  unclean  spirit  and  demons  them- 
selves will  be  their  guides. 


THE   PROPHET   ZECHARIAH  300 

We  must  look  to  Revelation  for  a  key.  It  is  well  known  to 
all  students  of  the  prophetic  word  that  all  which  comes  after 
the  third  chapter  in  the  last  book  of  the  Bible  is  future  still. 
We  are  yet  in  the  things  which  are  present.  When  the  Lord 
has  taken  the  Church  to  Himself  then  the  great  visions, 
tribulations,  wrath  and  judgment  will  be  fulfilled.  Aside 
from  the  scenes  in  heaven  we  learn  from  Revelation  the 
events  in  the  earth  during  the  great  tribulation  which  ends 
with  the  wrath  from  heaven. 

Now  in  the  9th  chapter  and  the  20th  verse  of  Revelation 
we  read,  And  the  rest  of  mankind  which  were  not  killed  with 
these  plagues  repented  not  of  the  works  of  their  hands  that 
they  should  not  worship  demons  and  the  idols  of  gold,  and 
of  silver,  and  of  brass,  and  of  stone,  and  of  vrood,  which  can 
neither  see  nor  hear  nor  walk. 

Who  is  the  person  mentioned  in  verse  six.''  In  "Studies 
in  Zechariah"  we  speak  of  this  man  as  representing  the 
counterfeit  Christ,  imitating  the  true  Christ.  But  after 
more  careful  consideration  we  have  come  to  the  conclusion 
that  this  view  is  untenable.  It  is  Christ  Himself.  He  is  here 
contrasted  with  the  false  prophets.  It  is  the  Pierced  One. 
After  they  look  upon  Him  they  will  inquire  about  those 
wounds  in  His  hands  and  He  will  answer  them,  revealing 
the  story  of  His  rejection.  This  leads  to  the  prophecy  in 
the  next  verse. 

3.  The  Smitten  Shepherd:  Verse  7.  This  certainly  is 
Christ,  whose  rejection,  more  than  His  rejection  by  His  own, 
is  here  revealed.  It  is  the  same  as  in  Isaiah  liii,  the  suffering 
One,  who  is  a  man,  and  called  My  Fellow,  the  fellow  of  Jeho- 
vah of  Hosts,  Jehovah  Himself,  who  speaks  here,  and  what 
does  He  speak  .^  The  sword  is  to  work  against  His  Shepherd 
and  against  His  own  Fellow.  The  blessed  mystery  of  the 
atonement  is  thus  brought  out.  Indeed  it  is  the  heart  of  the 
Gospel  here.  For  God  so  loved  the  world  that  He  gave  His 
only  begotten  Son,  that  whosoever  believeth  on  Him  should 
not  perish  but  have  life  eternal.  The  Lord,  laid  on  Him  the 
iniquity  of  us  all.  It  speaks  of  Him,  the  forsaken  One,  the 
Son  of  God,  forsaken  in  the  hour  of  His  agony,  the  sword 


310  THE   PROPHET    ZECHARIAH 

upon  Him  and  against  Him.  In  tlie  New  Testament  w^ 
find  the  passage  quoted  in  the  Gospel  of  Matthew,  26th 
chapter  and  13th  verse:  Then  saith  Jesus  unto  them,  all  ye 
shall  be  offended  because  of  Me  this  night;  for  it  is  written, 
I  will  smite  the  Shepherd  and  the  sheep  of  the  flock  shall  be 
scattered  abroad. 

4.  Salvation  and  Condemnation:  Verses  8-9.  There  is  a 
very  misleading  idea  among  many  students  of  prophecy  as 
if  the  statement  of  Romans  xi:25,  "all  Israel  shall  be  saved," 
meant  that  all  the  Jews  will  receive  the  blessing  and  the 
glory  on  that  coming  day  of  salvation.  Some  of  the  evil 
systems,  like  the  Russell  cult  (International  Bible  Student 
Association),  go  so  far  as  to  teach  that  there  will  be  a  resur- 
rection of  all  the  ungodly  Jews  of  past  generations  for  a 
second  chance.  This  passage  silences  these  imscriptural 
theories.  The  promise  of  restoration  and  glory  belongs  to 
the  godly,  the  believing  and  repenting  remnant.  The  mass 
of  Jews,  who  call  themselves  "Reform  Jews,"  who  in  reality 
are  infidels,  because  they  deny  the  Word  of  God  and  have 
completely  discarded  the  faith  in  a  coming  Messiah,  will  be 
cut  off.    The  third  part  (the  remnant)  only  will  be  saved. 

CHAPTER   XIV 

1.  The  Last  Conflict  and  the  Manifestation  of  the  Lord.     1-5. 

2.  The  Complete  Salvation.     6-11. 

3.  The  Punishment  of  the  Enemies.     12-15. 

4.  The  Conversion  of  the  World.     16-19. 

5.  The  Holiness  of  Jerusalem.     20-21. 

1.  The  Last  Conflict  and  the  Manifestation  of  the  Lord: 
Verses  1-5.  Post-millennialism  has  tried  to  find  some  ex- 
planation of  this  chapter,  but  has  failed.  The  common  view 
that  the  destruction  of  Jerusalem  by  the  Romans  in  the  year 
70  A.  D.  is  the  burden  of  this  prophecy  is  ridiculous.  We 
read  that  "all  nations  will  be  gathered  against  Jerusalem." 
Is  this  true  of  the  destruction  of  Jerusalem  under  Titus.? 
It  was  only  one  nation.  Did  the  Lord  then  go  forth  and 
fight  against  the  Romans?  No!  He  used  the  Romans  in 
judgment.    Did  His  feet  stand  at  that  time  upon  the  Mount 


THE   PROPHET   ZECHARIAH  311 

of  Olives?  Did  He  come  and  all  the  Saints  with  Him? 
Were  the  results  of  the  year  70  the  results  predicted  in  the 
rest  of  this  chapter?  Any  intelligent  Christian  must  see  how 
foolish  it  is  to  interpret  this  passage  as  having  seen  its 
fulfillment  in  the  destruction  of  Jerusalem. 

Nor  is  it  true  that  previous  sieges  have  fulfilled  this 
chapter.  Ptolemy  Soter  took  Jerusalem  about  315  B.  C; 
Antiochus  the  Great  took  the  city  in  203  B.  C;  the  Egyptian 
Scopus  in  199  B.  C;  Antiochus  Epiphanes  in  170  B.  C. 
There  were  other  sieges  besides.  But  none  of  these  sieges 
is  predicted  here.    It  is  future. 

What  siege  then  is  it?  Some  premillennial  expositors 
have  a  very  convenient  way  of  calling  everything  "the 
battle  of  Armageddon"  and  claim  that  the  twelfth  and  the 
fourteenth  chapters  predict  one  and  the  same  event.  But 
this  is  erroneous.  It  is  not  the  Beast,  the  head  of  the  ten 
kingdoms,  the  Roman  revived  Empire.  The  details  of 
prophecy  concerning  the  last  events  can  only  be  understood 
by  distinguishing  between  the  leaders  of  opposition.  There 
is  the  Beast,  the  political  head  of  the  Western  nations,  the 
little  horn  of  Daniel  vii.  He  is  in  league  with  the  second 
Beast,  coming  out  of  the  earth,  with  two  horns  like  a  lamb 
(Rev.  xiii).  This  is  the  false  Christ,  the  man  of  sin,  who  is 
also  called  in  Revelation  the  false  prophet.  He  has  his  seat 
in  Jerusalem,  where  he  poses  as  Israel's  Messiah-King  and 
is  worshipped  as  such.  Then  there  is  another,  the  King  of 
the  North,  typified  by  the  Assyrian,  the  great  invader 
whom  Ezekiel  also  describes.  This  King  of  the  North  is  the 
sworn  enemy  of  the  one  who  is  in  Jerusalem,  that  is  the 
false  Messiah;  they  hate  each  other.  The  King  of  the 
North  heads  the  confederacy  of  nations  from  the  East, 
Russia,  Persia,  Gomer  and  different  Asiatic  nations.  Then 
Jerusalem  is  finally  attacked  by  these  nations.  It  is  this 
final  attack  which  is  described  in  this  chapter  (see  Joel  ii). 
But  then  the  Lord  goes  forth,  and  fights  against  those  na- 
tions, as  when  He  fought  hi  the  day  of  battle  (Exodus  xiv; 
2  Chronicles  xx:15-17).  He  manifests  His  kingly  power  and 
glory  in  the  defense  of  His  City  and  His  people.    His  feet 


312  THE   PROPHET   ZECHARIAH 

stand  hi  that  day  upon  the  Mount  of  Olives,  the  place  so 
well  known  in  His  earthly  life,  the  place  from  which  He 
departed  to  go  back  to  the  Father.  A  great  physical  up- 
heaval takes  place,  for  the  mountain  splits  in  the  center, 
toward  the  east  and  west,  forming  a  great  valley  between. 
The  earthquake  mentioned  is  the  same  to  which  Amos 
refers  (Amos  i:l).  All  this  has  never  been;  it  is  future,  and 
the  details  of  it  will  probably  only  be  understood  at  the  time 
of  its  fulfillment.  The  valley  will  be  the  avenue  of  escape, 
and  the  divided  Olivet  mountain  will  be  ever  after  a  witness 
to  the  literal  fulfillment  of  God's  Word. 

"And  Jehovah  my  God  shall  come,  and  all  the  saints  with 
Thee."  Different  manuscripts  and  versions  have  instead 
of  "with  Thee"— "with  Him."  But  the  difficulty  is  cleared 
up  when  we  consider  that  it  is  the  Seer  who  addresses  Jehovah, 
whose  feet  shall  stand  on  the  Mount  of  Olives.  Zechariah 
bursts  out  in  speaking  to  Him,  "And  Jehovah  my  God  shall 
come,  and  all  the  saints  with  Thee."  What  a  glorious  mani- 
festation it  will  be  when  He  is  present  and  all  His  holy 
angels  with  Him! 

2.  The  Complete  Salvation:  Verses  6-11.  Verses  six  and 
seven  have  been  rendered  in  different  ways,  and  have  been 
differently  interpreted. 

"And  it  shall  come  to  pass  in  that  day 
That  the  light  shall  not  be  with  brightness  and  with  gloom, 
And  the  day  shall  be  One. 
It  shall  be  known  unto  Jehovah. 
Not  day  and  not  night. 
And  at  evening  time  there  shall  be  light." 

We  believe  that  the  passage  means  the  physical  pheno- 
mena in  nature  which  are  always  connected  with  the  day  of 
the  Lord  (see  Amos  v:18;  viii:9;  Joel  ii:31;  Matt.  xxiv:30, 
and  other  passages).  Changes  will  then  occur  which  will 
mean  that  the  present  order  of  day  and  night  are  superseded 
by  another  order,  so  that  when  the  evening  time  comes  it 
will  be  light.  That  day  will  just  be  one  day  of  light  and 
glory.    The  glory  light  will  probably  be  shining  throughout 


TEE   PROPHET   ZECHARIAH  313 

the  thousand  years,  and  cover  the  earth  as  the  waters  cover 
the  deep. 

From  verse  eight  we  learn  that  Hving  w^aters  shall  go  out 
from  Jerusalem  (Ezek.  xivii).  This  must  be  interpreted  as 
a  literal  fact,  and  likewise  as  a  symbol  of  the  gTeat  spiritual 
blessings.  "From  the  holy  city  go  forth  westward  and  east- 
ward the  waters  which  are  destined  to  heal  the  long  miseries 
of  a  world  groaning  tmder  Satan's  thralldom,  themselves  the 
effect  and  symbol  of  the  rich  blessing  which  Jehovah  then 
diffuses  far  and  wide,  and  this  above  all  the  changes  ordinary 
in  nature;  in  summer  and  in  winter  it  shall  be.  Drought  and 
frost  will  not  affect  them;  neither  will  the  obstruction  of  the 
hilly  ground  toward  the  west;  the  waters  shall  flow  as 
steadily  tovrard  the  great  sea  on  the  west  as  to  the  Dead  Sea 
on  the  east."  The  Lord  Jesus  Christ,  Jehovah,  then  shall 
be  King  over  all  the  earth;  and  His  Name  shall  be  one.  His 
throne  is  established  over  the  earth  and  He  rules  the  nations 
in  righteousness.  In  that  day  of  His  glorious  manifestation 
His  Name  will  be  revealed  as  the  One  who  on  earth  declared 
"I  and  the  Father  are  One";  He  will  be  known  as  the  One 
Lord  and  God,  and  worshipped  as  such.  All  idolatry  is  at 
an  end  and  the  abominations  connected  with  it  are  abolished. 
Confusion  is  forever  ended  (Zeph.  iii:9). 

Other  physical  changes  in  the  land  are  indicated  in  verse 
ten,  and  from  verse  eleven  we  learn  that  there  shall  be  no 
more  curse  and  that  Jerusalem  shall  dwell  safely. 

3.  The  Pimishment  of  the  Enemies:  Verses  12-15.  This 
is  the  description  of  the  dreadful  punishment  which  will 
befall  the  enemies  in  that  day.  It  is  to  be  read  in  connec- 
tion with  the  third  verse,  the  Lord  fighting  against  those 
nations,  and  the  punishment  will  be  upon  them  when  He 
appears.  Thus  it  is  seen  in  Revelation  xix.  He  appears, 
and  after  His  appearing  there  is  the  scene  of  punishment 
of  the  enemies.  "And  I  saw  an  angel  standing  in  the  sun; 
and  he  cried  with  a  loud  voice  to  all  the  birds  that  fly  in 
midheaven,  Come  and  be  gathered  together  imto  the  great 
supper  of  God;  that  ye  may  eat  the  flesh  of  kings,  and  the 
flesh  of  captains,  and  the  flesh  of  mighty  men,  and  the  flesh 


314  THE    PROPHET    ZECHARIAH 

of  horses  and  them  that  sit  thereon,  and  the  flesh  of  all  men, 
both  free  and  bond  and  small  and  great  (Rev.  xix:17,  18). 

"And  they  shall  go  forth,  and  look  upon  the  carcasses  of 
the  men  that  have  transgressed  against  me;  for  their  worm 
shall  not  die,  neither  shall  their  fire  be  quenched;  and  they 
shall  be  an  abhorring  unto  all  flesh"  (Isa.  lxvi:24). 

4.  The  Conversion  of  the  World:  Verses  16-19.  It  is 
clear  from  this  passage  that  some  nations,  or  representatives 
of  nations,  will  be  left  of  those  who  came  against  Jerusalem. 
They,  with  all  the  other  nations  of  the  world,  will  then 
know  the  Lord  and  worship  Him.  The  temple  will  then 
stand  in  Jerusalem  as  the  house  of  glory  and  a  house  of 
prayer  for  all  nations.  There  v/ill  be  a  perfect  worship, 
grand  and  glorious,  and  it  will  not  be  confined  to  Israel,  but 
the  nations  will  join  in  it.  We  may  learn  perhaps  from  this 
verse  that  the  Lord  will  leave  every  year  once  His  place  on 
His  throne  over  the  earth  and  come  down  to  Jerusalem 
and  show  Himself  in  His  glory  before  the  worshipping 
multitudes  in  the  earth,  as  He  is  seen  in  the  New  Jerusalem 
above.  The  occasion  is  the  feast  of  Tabernacles.  It  is  the 
millennial  feast.  It  is  a  feast  kept  in  remembrance  of  Israel's 
journey  through  the  v/ilderness  for  forty  years  and  all  their 
subsequent  wanderings.  It  stands  also  for  the  ingathering 
of  the  full  harvest.  It  is  a  feast  of  joy  praise,  and  thanksgiving. 
The  Jews  keep  it  to  the  present  day,  though  few  know  the 
full  meaning  of  it.  Every  year  when  it  comes  again  they 
read  this  14th  chapter  of  Zechariah.  It  is  strange  indeed. 
What  a  glorious  feast  that  will  be,  kept  there  in  Jerusalem, 
when  the  fullness  at  last  has  come!  The  fullness  of  the 
Gentiles  has  been  gathered  in,  and  is  in  the  New  Jerusalem; 
the  fullness  of  Israel  has  come  in  the  earth,  and  their  receiving 
has  been  life  from  the  dead,  and  Gentiles  know  the  glory  of 
the  Lord.  Some  find  a  difficulty  here  in  the  fact  that  it  is 
stated  that  the  nations,  the  residue  of  men,  are  to  come  up 
to  Jerusalem,  and  the  difficulty  is  that  it  will  be  impossible 
for  all  of  them  to  do  that.  It  is  not  at  all  necessary  that 
every  individual  must  go  up  to  Jerusalem  once  in  a  year. 
Perhaps  every  nation  will  send  representatives  to  the  feast 


THE    PROPHET  ZECHARIAH  315 

of  Tabernacles^  and  they  come  in  the  name  of  the  different 
nations  and  bring  their  presents.  This  seems  to  be  indicated 
in  the  visit  of  the  wise  men  from  the  East,  who  came  to 
Bethlehem  to  worship  the  new-born  King  (Matthew  ii). 
They  brought  gold,  frankincense  and  myrrh.  In  Isaiah 
lx:6  we  read  of  the  coming  of  the  Gentiles  to  Jerusalem 
when  the  Lord  has  come  again.  They  shall  come  from  Sheba; 
they  shall  bring  gold  and  frankincense  (the  myrrh  is  left  out 
here,  for  it  speaks  of  suffering),  and  shall  proclaim  the 
praises  of  the  Lord.  As  the  wise  men  who  came  to  Bethlehem 
were  representatives  of  nations,  so  during  the  Millennium 
the  nations  will  send  delegations  to  the  feast  of  Tabernacles. 
What  a  scene  that  must  be!  How  crowded  Jerusalem  will  be 
by  those  from  Greenland  and  from  the  interior  of  Africa, 
from  India  and  the  islands  of  the  sea,  as  well  as  from  the 
nations  which  composed  the  Roman  empire.  The  ends  of  the 
earth  have  seen  the  salvation  of  God,  and  now  their  praise 
is  heard  in  the  city  and  mingling  with  the  psalms  sung  by 
liis  own  redeemed  people. 

On  the  other  hand  verses  17-19  acquaint  us  with  the  fact 
that  even  during  the  coming  age  of  the  kingdom-glory  there 
will  be  disobedience  among  the  nations,  which  will  be  fully 
demonstrated  at  the  close  of  the  millennium,  when  a  final 
revolt  takes  place. 

5.  The  HoIlKess  of  Jerasa'iem:  Verses  20-21.  The  m.ost 
holy  person  in  Israel,  the  high-priest,  carried  the  inscription, 
"Holiness  to  Jehovah"  around  Lis  mitre,  but  nov,-  even  the 
little  bells  of  the  horses  bear  that  inscription.  In  that  temple 
which  stands  during  the  Millennium,  sacrifices  will  be  brought, 
but  there  will  be  no  difference  in  the  vessels  which  are  used 
in  Jerusalem,  the  meanest  and  smallest  will  be  holy.  In  one 
word,  all  will  be  holy,  all  will  be  consecrated  to  Jehovah. 
What  a  perfect  service  that  v/ill  be  of  the  people  which  are 
then,  in  truth,  a  holy  people.  Application  can  be  made  of 
this  to  believers  now.  Surely  everything  the  saint  has,  and 
his  whole  life,  must  be  thus  consecrated  to  Jehovah,  to  the 
Lord.  No  Canaanite  will  be  there,  nothing  unclean.  The 
Vulgate  translates  the  word  Canaanite  with  merchant,     It 


81G  THE    PROPHET  ZECHARIAH 

stands,  however,  for  everything  that  is  unclean    and    an 
abomination.    The  city  will  be  completely  purged  from  it. 

And  of  the  new  Jerusalem  it  is  written,  "There  shall  in  no 
wise  enter  into  it  any  thing  unclean,  or  he  that  maketh  an 
abomination  and  a  lie,  but  only  they  that  are  written  in  the 
Lamb's  book  of  life.  .  .  .  Without  are  the  dogs,  and  the 
sorcerers,  and  the  fornicators,  and  the  murderers,  and  the 
idolaters,  and  every  one  that  loveth  and  maketh  a  lie"  (Rev. 
xxi:27  andxxii:15). 


MALACHI 


The  Prophet  Malachi 

We  know  nothing  of  the  person  of  this  prophet.  His  name  only  is 
given  in  the  record.  Ci-itics  have  therefore  doubted  whether  Malachi 
is  really  the  personal  name  of  the  prophet,  and  many  believe  that  it 
is  merely  an  ideal  name,  given  to  the  unknown  person,  on  account  of 
his  message.  Malachi  means  "My  Messenger"  or  "the  Messenger  of 
Jehovah."  The  Targum  Jonathan,  an  Aramaic  paraphrase,  adds  after 
the  name  of  Malachi,  "Cujus  nomen  appelatur  Ezra  scriha,"  whose  name 
is  called  Ezra  the  Scribe,  thus  claiming  that  the  great  and  good  Ezra 
is  Malachi.  But  why  should  Ezra  hide  behind  an  assumed  name? 
This  is  unworthy  of  the  man,  and  more  so  of  the  Holy  Spirit.  Many 
of  the  leading  expositors  have  accepted  the  theory  that  Malachi  is  the 
official  name  of  the  prophet,  whoever  he  may  have  been.  One  of  the 
reasons  for  this  theory  is  that  "the  first  verse  does  not  contain  any 
further  personal  description,  and  that  nothing  is  said  about  his  father 
or  place  of  birth."  But  Obadiah  and  Habakkuk  show  the  same  omis- 
sions. Nor  is  it  true  that  nothing  was  known  historically  of  a  person 
by  name  of  Malachi.  The  Talmud  has  a  statement  which  makes 
Malachi  a  member  of  the  great  synagogue,  to  which  also  the  two  post- 
exilic  prophets  Haggai  and  Zecbariah  belonged.  Other  traditions  claim 
that  he  was  of  the  tribe  of  Zebulon,  born  in  Supha.  There  is  no  reason 
to  doubt  that  Malachi  is  the  real  name  of  the  prophet. 

THE  DATE  OF  HIS  PROPHECY 

This  also  has  caused  a  great  deal  of  dispute.  That  he  prophesied 
after  the  captivity  has  never  been  doubted.  Furthermore,  the  read- 
ing of  his  utterances  makes  it  clear  that  he  prophesied  after  Haggai 
and  Zecbariah.  We  learn  that  the  temple  had  been  completely  fin- 
ished, and  the  temple  worship  with  priests  had  been  restored  for  a 
number  of  years.  After  Ezra  and  Nehemiah's  beneficent  influence 
had  passed  the  people  went  into  a  decline,  and  the  conditions  which 
the  prophet  rebukes  were  the  results  of  their  backsliding.  The  abuses 
which  were  corrected  by  Ezra  and  Nehemiah  had  taken  hold  upon  the 
people  again.  The  exact  time  can  hardly  be  fixed.  It  seems  by  com- 
paring Malachi  i:8  with  Nehemiah  v:15  and  18  that  Nehemiah  was 
no  longer  governor  when  Malachi  exercised  his  ofiice. 

THE   MESSAGE  OF  MALACHI 

As  the  last  prophetic  voice  of  the  Old  Testament,  Malachi,  in  unison 
with   all   other  prophets,   announces  the  coming  of  the   Messiah   and 


320       THE    PROPHET    MALACHI 

point?  once  more  to  Him.  The  next  prophetic  voice,  after  the  four 
hundred  silent  years,  is  the  voice  in  the  wilderness,  the  herald  of  the 
King,  of  whom  Malachi  predicted  that  he  should  come.  But  the  mes- 
sage of  Malachi  is  overwhelmingly  condemnatory.  "The  great  moral 
principle  unfolded  in  this  book  is  the  insensibility  of  the  people  to  that 
which  Jehovah  was  for  them,  and  to  their  own  iniquity  with  respect 
to  Jehovah — their  v/ant  of  reverence  for  God,  their  despisal  of  Jehovah. 
Alas!  this  insensibility  had  reached  such  a  point  that,  when  the  very 
actions  which  proved  their  contempt  were  laid  before  their  consciences, 
they  saw  no  harm  in  them.  Nevertheless,  this  did  not  alter  the  pur- 
poses and  counsels  of  God,  although  it  brought  judgment  upon  those 
who  were  guilty  of  it"  (see  chapter  i:2,  6,  ii:14,  iii:7,  13 — Synopsis). 

It  is  unquestionably  true  that  the  spirit  manifested  by  the  people 
in  Malachi's  day  assumed  later  the  concrete  forms  expressed  by  the 
two  leading  sects  of  Judaism,  when  our  Lord  was  on  earth,  the  Phari- 
sees and  the  Sadducees.  "The  outward  or  grosser  kind  of  idolatry 
had  been  rendered  thoroughly  distasteful  to  the  people  by  the  suffer- 
ings of  the  exile;  and  its  place  was  taken  by  the  more  refined  idolatry 
of  dead-work  righteousness,  and  trust  in  the  outward  fulfillment  of 
the  letter  of  the  divine  commands  without  any  deeper  confession  of 
sins,  or  humiliation  under  the  Word  and  the  will  of  God."  It  has  been 
well  stated  that  "Malachi  is  like  a  late  evening,  which  brings  a  long 
day  to  a  close;  but  he  is  also  the  morning  dawn,  which  bears  a  glorious 
day  in  its  womb."  The  shadows  are  dark,  but  there  is  the  rising  of  the 
Sun  of  Righteousness,  still  to  take  place,  when  all  shadows  flee  away. 

But  beside  the  apostate  masses  of  the  people,  steeped  in  a  dead 
formalism,  there  is  seen  in  the  book  of  Malachi  the  faithful  remnant. 
It  is  interesting  to  follow  this  remnant,  we  have  so  often  mentioned 
in  our  annotations,  through  the  entire  Jewish  history,  past,  present 
and  future.  There  was  always  a  godly  remnant.  We  see  that  rem- 
nant in  the  wilderness  wandering  of  Israel;  there  was  a  remnant  dur- 
ing the  period  of  the  Judges,  and  in  every  other  period,  like  the  sad 
days  of  Ahab's  wicked  rule,  when  despondent  Elijah  desired  to  die, 
and  the  Lord  informed  him  that  there  were  seven  thousand  who  had 
not  bowed  the  knee  to  the  image  of  Baal.  There  was  a  remnant  when 
Jerusalem  was  captured  by  Nebuchadnezzar:  a  remnant  returned  from 
the  captivity,  and  when  the  returned  exiles  degenerated,  as  seen  in 
Malachi,  there  were  still  the  few  left  who  assembled  together  and 
whom  the  Lord  owned. 

In  Romans  xi  we  read  that  at  the  present  time,  during  this  age, 
there  is  likewise  a  remnant  according  to  the  election  of  grace.  It  is 
not  a  small  remnant,  who,  during  this  age,  turn  to  the  Lord,  believe 
on  Christ  and  thus  become  members  of  the  Body  of  Christ,  in  which 
there  is  neither  Jew  nor  Gentile.  And  when  the  age  closes,  and  the 
nation  faces  the  final  calamity  in  the  great  tribulation,  and  the  accept- 


THE    PROPHET    MALACHI  321 

ance  of  the  false  Christ,  there  will  be  that  godly  remnant,  as  we  have 
so  often  shown  in  our  comments  on  the  prophetic  word. 

THE   LESSONS   FOR   OUR  AGE 

The  Jewish  age  with  all  its  glorious  manifestations  of  the  Lord  in 
behalf  of  His  people  Israel,  and  the  great  revelations  given  by  the 
prophets  of  the  Lord,  did  not  improve  in  its  development  and  become 
a  better  age.  Neither  does  our  age  improve  and  become  better,  the 
age  in  which  God  has  revealed  His  best  and  offers  to  man  the  riches 
of  His  grace  in  the  Person  of  His  blessed  Son  our  Lord.  It  ends  like 
Old  Testament  times  ended,  in  failure  and  apostasy.  The  moral  con- 
ditions of  the  Jews  in  the  days  of  Malachi  are  the  moral  conditions  of 
Christendom.  But  as  then,  so  there  is  now,  a  remnant  of  God's  own, 
who  are  faithful  to  Him,  and  whom  He  acknowledges  as  His  true 
Church. 

THE   DIVISIONS   OF  MALACHI 

We  divide  the  prophecy  of  Malachi  in  six  sections:  1.  Jehovah's 
Love  for  His  People;  chapter  i:l-5.  2.  The  Rebuke  of  the  Priests; 
chapter  i:6-ll:ix.  3.  Rebuke  of  the  Social  Conditions;  chapter  ii:  10- 
16.  4.  The  Announcement  of  the  Messenger  and  the  Day  of  the  Lord; 
chapter  iii:l-6.  5.  Rebuke  for  Defrauding  the  Lord;  chapter  iii:7- 
15.  6.  The  Remnant  and  the  Concluding  Prophecy;  chapter  iii:16- 
iv:6. 


322       TEE    PROPHET    MALACHI 


Analysis  and  Annotations 

1.     JEHOVAH'S  LOVE  FOR  HIS  PEOPLE 
CHAPTER  1:1-5 

The  Message  of  Malachi  begins  with  the  siibhme  state- 
ment, "I  have  loved  you,  saith  Jehovah."  It  is  the  message 
to  Israel.  This  love  is  written  large  on  every  page  of  their 
history.  A  former  prophet  gave  the  message  from  the  Lord, 
"You  only  have  I  known  of  all  the  families  of  the  earth" 
(Amos  iii:2).  And  long  before  that  Moses  had  told  them, 
"Only  the  Lord  had  a  delight  in  thy  fathers  to  love  them, 
and  He  chose  their  seed  after  them,  even  you  above  all 
people,  as  it  is  this  day"  (Deut.  x:15).  And  the  man  of  God 
in  his  final  utterance  burst  out  in  praise,  "Yea,  He  loved  the 
people"  (Deut.  xxxiii:3).  And  this  generation,  brought  back 
through  His  mercy  from  Babylon,  the  generation  that  had 
listened  to  the  marvelous  words  of  Haggai  and  Zechariah, 
could  brazenly  answer  back,  "Wherein  hast  Thou  loved 
us?"  How  deep  they  had  sunk!  Greater  still  is  the  in- 
sensibility of  nominal  Christendom  which  rejects,  yea,  de- 
spises, the  great  love  wherewith  He  has  loved  us  in  the  gift 
of  His  Son. 

Then  the  Lord  in  infinite  patience  answered  them,  "Was 
not  Esau  Jacob's  brother?  saith  Jehovah :  yet  I  loved  Jacob, 
and  hated  Esau,  and  laid  his  mountains  and  his  heritage 
waste  for  the  dragons  of  the  wilderness."  This  takes  us 
back  to  Genesis,  but  in  vain  do  we  look  for  this  statement 
in  that  first  book  of  the  Bible.  Though  it  is  quoted  also  in 
Romans  ix,  it  is  nowhere  to  be  found  in  connection  with  the 
story  of  the  birth  of  the  twins.  The  late  scholar,  William 
Kelly,  has  expressed  the  whole  matter  so  well  that  we  can 
do  nothing  better  than  to  quote  his  excellent  comment.  "It 
is  only  in  Malachi  that  He  says  'Esau  have  I  hated.'  I  could 
conceive  nothing  more  dreadful  than  to  say  so  in  Genesis. 
Never  does  Scripture  represent  God  as  saying  before  the 


TEE    PROPHET    MALACHI  323 

child  was  bora  and  had  manifested  his  iniquity  and  proud 
malice,  'Esau  have  I  hated.'  There  is  where  the  mind  of 
man  is  so  erroneous.  It  is  not  meant,  however,  that  God's 
choice  was  determined  by  the  character  of  the  mdividual. 
This  would  make  man  the  ruler  rather  than  God.  Not  so; 
God's  choice  flows  out  of  His  own  wisdom  and  nature.  It 
suits  and  is  worthy  of  Himself;  but  the  reprobation  of  any 
man  and  of  every  unbeliever  is  never  a  question  of  the 
sovereignty  of  God.  It  is  the  choice  of  God  to  do  good 
where  and  how  He  pleases;  it  is  never  the  purpose  of  His 
will  to  hate  any  man.  There  is  no  such  doctrine  in  the  Bible. 
I  hold,  tlierefore,  that,  v/hile  election  is  most  clearly  taught 
in  the  Scriptures,  the  consequence  that  men  draw  from 
election,  namely,  the  reprobation  of  the  non-elect,  is  a  mere 
reproduction  of  fatalism,  common  to  some  heathen  and  to 
all  Mohammedans,  the  unfoimded  deduction  of  man's  reason- 
ing in  divine  things."  With  these  good  words  we  agree  per- 
fectly. The  hatred  against  Esau  is  mentioned  in  this  last 
book,  because  it  was  well  deserved,  after  all  the  opposition 
and  defiance  of  God  the  descendants  of  Esau,  Edom,  had 
manifested.  But  the  love  wherewith  Jacob  was  loved  was 
undeserved.  His  love  for  His  people  had  been  fully  mani- 
fested, as  well  as  His  displeasure  against  Edom  by  laying 
his  mountains  and  heritage  waste,  and  all  their  attempts  at 
reconstruction  failed.  God  was  against  him  on  account  of 
Edom's  Vi^icked  ways. 

2.    THE  REBUKE  OF  THE   PRIESTS 

CHAPTER  I:6.n:9 

The  priests,  the  religious  leaders  of  the  people,  are  de- 
scribed first  in  their  evil  ways,  and  rebuked.  But  the  re- 
buke includes  the  entire  people,  for  it  is  true,  "like  priests 
like  people."  The  Lord  called  Israel  to  be  His  firstborn  son, 
and  therefore,  nationally,  He  is  their  Father.  He  is  the 
Lord,  and  Israel  called  to  be  His  servant.  But  they  had  not 
honored  Him,  as  a  son  should  honor  the  father  by  obedience; 
they  did  not  fear  Him,  but  despised  His  Name.    This  charge 


3£4       TEE    PROPHET    MALACHI 

brought  forth  from  the  side  of  the  priests  another  brazeit 
statement,  the  result  of  their  hypocritical  self -righteousness. 
They  answered  back,  demanding  proof  of  the  charge  by 
saying,  "\Mierein  have  we  despised  Thy  Name?"  They 
seemed  to  be  hardened  in  their  consciences,  though  they 
kept  up  outward  appearances.  Such,  too,  is  the  religious 
condition  in  much  of  Christendom.  Another  charge  follows, 
the  charge  that  they  offer  polluted  bread,  vvhich  brought 
forth  the  retort,  "Wherein  have  we  polluted  Thee?"  They 
had  considered  the  table  of  the  Lord  contemptible;  instead 
of  offering  upon  the  altar  the  very  best,  as  demanded  in  the 
law,  they  showed  their  contempt  by  bringing  the  blind,  the 
lame  and  the  sick,  a  thing  which  they  would  never  have  done 
to  an  earthly  governor,  who  would  have  been  sorely  dis- 
pleased at  such  an  insult  and  rejected  their  person  on  accoimt 
of  it.  They  had  treated  the  Lord  of  Hosts  shamefully  in 
their  worship.  Is  it  different  in  Christendom?  Under  such 
conditions,  even  if  they  were  to  pray  to  Him  to  be  gracious, 
would  He,  or  could  He,  regard  their  persons  and  listen  to 
their  prayers  (verse  9)  ? 

Verse  10  has  often  been  interpreted  to  mean  that  the  priests 
were  covetous  and  demanded  money  for  every  little  service, 
the  opening  of  doors  and  the  kindling  of  a  fire.  It  has  an- 
other meaning.  The  better  rendering  is,  "O,  that  some  among 
you  would  even  shut  the  doors  of  the  temple."  The  doors 
are  the  doors  which  lead  from  the  outer  court  into  the  holy 
part.  The  Lord  declares  that  it  would  be  more  profitable  if 
they  would  shut  these  doors,  and  kindle  no  longer  a  fire 
upon  the  altar  for  nought;  in  other  words,  He  wishes  that 
the  whole  outward  worship  might  be  stopped.  The  last 
sentence  of  this  verse  shows  this  is  the  correct  interpretation. 
"I  have  no  pleasure  in  you,  saith  the  Lord  of  Hosts,  neither 
will  I  accept  an  offering  at  your  hand."  Nor  has  He  today 
any  pleasure  in  the  unscriptural  worship  of  ritualistic  Christ- 
endom, or  the  dead.  Spirit-less  worship  of  an  apostate 
Protestantism. 

The  next  verse  (verse  11)  is  a  prophecy.  Is  it  fulfilled  to- 
day, during  this  age?    We  think  not;  it  refers  to  the  mil- 


THE^^PROPHET    MALACHI  325 

lennial  age.  Critics  say  that  the  passage  refers  to  the 
worship  of  God  among  the  heathen,  under  different  names, 
as  expressed  lines  by  a  poet  (Pope) : 

"Father  of  all!  in  every  age, 
In  every  clime  adored. 
By  saint,  by  savage,  and  by  sage, 
Jehovah,  Jove  or  Lord." 

Canon  S.  D.  Driver  says  on  this  passage,  "It  is  a  tribute 
to  the  truer  and  better  side  of  heathen  religion."  It  is  no 
such  thing.  But  why  should  it  not  be  applied  to  this  Gospel 
age,  in  which  among  all  nations  His  Name  is  known  and 
called  upon?  There  is  a  statement  which  excludes  this 
interpretation:  "and  in  every  place  incense  shall  be  offered 
unto  My  Name,  and  a  pure  offering."  The  Romish  Catholic 
Church  uses  this  passage  as  one  of  her  proof  texts  for  that 
abomination,  the  Mass.  In  the  canons  of  the  Council  of 
Trent  we  read  that  "the  Mass  is  that  pure  sacrifice  which 
the  Lord  predicted  by  Malachi  should  be  offered  to  His 
Name  in  every  place."  Another  prominent  writer  declares 
that  it  is  "the  bloodless  sacrifice  of  the  New  Testament,  the 
holy  sacrifice  of  the  mass."  All  this  is  Satanic  invention. 
It  is  true  the  Name  of  the  Lord  is  laiown  among  the  nations, 
but  no  incense,  sacrifice  or  offering  is  connected  with  the 
worship  of  the  Lord  in  the  true  church.  For  His  heavenly 
people  the  earthly  sacrifices  and  incense,  offering  and  priest- 
hood, are  all  passed;  and  more  than  that,  these  things 
would  be  inconsistent  with  their  heavenly  standing  and 
calling.  It  will  be  different  during  the  age  to  come,  the 
millennium.  The  last  chapters  of  Ezekiel  reveal  the  fact 
that  with  the  millennial  worship  in  the  millennial  temple 
incense  and  offerings  are  connected.  The  prophecy  of  the 
eleventh  verse  will  be  fulfilled  during  the  Millennium. 
Now  His  Name  is  not  universally  great  among  the  Gentiles; 
it  will  be  otherwise  when  the  Lord  Jesus  Christ  has  come 
back. 

Then  follow  additional  expostulations  on  account  of  these 
conditions. 

In  the  second  chapter  the  priests  are  again  addressed.    If 


S26       THE    PROPHET    MALACEI 

they  do  not  hear,  do  not  lay  it  to  heart,  if  their  consciences 
are  not  aroused,  to  give  glory  unto  His  Name,  He  would 
curse  their  blessings;  yea,  they  had  been  cursed  already; 
He  would  punish  them  severely  for  their  contempt.  Levi 
and  the  covenant  with  him  is  especially  mentioned,  on 
account  of  his  faithfulness  at  the  time  when  the  golden  calf 
had  been  set  up  by  Israel  in  the  wilderness,  in  contrast  with 
Aaron  who  gave  way  to  the  demand  of  the  people.  But  what 
a  contrast  between  Levi  and  the  priests  in  Malachi's  day! 
For  the  priests'  lips  should  keep  knowledge,  and  they  should 
seek  the  law  at  his  mouth,  for  he  is  the  messenger  of  the 
Lord  of  Hosts.  Such  is  the  calling  of  the  priest.  But  they 
had  departed  out  of  the  way;  they  caused  many  to  stumble 
at  the  law;  they  had  corrupted  the  covenant  of  Levi.  There- 
fore the  Lord  made  them  contemptible  and  base  before  all 
the  people. 

3.    THE  REBUKE   OF  THE   SOCIAL  CONDITIONS 
CHAPTER  n:10.16 

The  priests  were  corrupt,  and  with  their  bad  example  the 
people  were  likewise  corrupt.  It  is  the  prophet  who  speaks 
in  verse  10.  The  One  Father  was  Jehovah,  with  whom  the 
nation  was  in  covenant  relation.  They  had  one  Father,  and 
were  one  as  a  nation.  By  profaning  that  covenant  they 
dealt  treacherously  every  man  against  his  brother.  The 
abomination  in  social  life,  by  which  the  covenant  was  pro- 
faned, and  the  holiness  of  the  Lord  outraged,  was  the 
marriage  with  the  daughters  of  the  heathen.  They  had  put 
away  their  own  Israelitish  wives  in  order  to  enter  into 
these  unholy  alliances.  The  Jew  acted  faithlessly  toward 
his  brother,  both  vrhen  he  contracted  a  marriage  with  a 
heathen  woman,  and  when  he  put  away  his  legitimate  wife, 
and  thereby  descrated  the  covenant  of  the  fathers,  i.  e.,  the 
covenant  that  Jehovah  made  vvith  their  fathers  when  He 
chose  them  to  be  a  separated  people.  Those  who  have  done 
this  will  surely  be  cut  off.  Verse  13  describes  the  weeping 
and  the  tears  of  the  abandoned  Jewish  wives;  it  is  the  same 
condition,  only  worse,  which  is  recorded  in  Ezra  and  Nehe- 


THE    PROPHET    MALACHI  327 

miah.  All  was  an  abomination  unto  the  Lord.  Over  fifty 
years  ago  a  writer  called  attention  to  the  divorce  evil  in 
the  United  States.    He  wrote  then 

"The  frequency  of  divorce  in  the  United  States,  so  that  in  one  of  the 
States  divorce  is  allowed  for  "misconduct,"  reveals  the  same  state  of 
things  existing  now,  as  was  here  condemned  by  Jehovah,  and  must 
bring  with  it  the  same  evils,  and  the  same  punishment.  What  tongue 
can  adequately  tell,  what  heart  conceive,  the  untold  misery  from  this 
cause,  especially  to  the  deserted  wives,  and  the  children  left  without 
a  mother's  care!  How  little  is  the  indissoluble  nature  of  the  marriage 
relation  regarded!  and  the  fact,  that  the  Lord  was  the  witness  of  it, 
and  v»'ill  be  a  swift  v/itness  against  those  who  violate  it!  The  Saviour 
only  allows  of  one  cause  of  divorce,  and  regards  divorce  for  any  other 
as  adultery." 

Since  then  this  evil  has  increased  a  hundredfold  or  more 
among  professing  Christians,  so  that  it  threatens  to  under- 
mine the  home  and  all  family  life.  It  is  the  sign  of  the 
rapid  disintegration  of  our  nation. 

And  yet  rebuked  for  these  social  conditions  and  wicked 
deeds,  they  could  ask  another  "Wherefore?"  They  were 
so  hardened  that  they  could  not  see  why  they  were  to  blame. 
The  difficult  fifteenth  verse  refers  to  the  marriage  relation, 
in  which  God  makes  of  twain  one.  He  made  the  woman  for 
man,  though  He  had  the  residue  of  the  Spirit,  the  creative 
power  by  which  he  might  have  made  many  women  for  one 
man.  And  wherefore  one?  that  is,  one  woman  for  the  man — 
that  He  might  seek  a  godly  seed,  to  perpetuate  those  who 
are  godly,  which  is  counteracted  by  divorce,  such  as  they 
had  practised.  It  seemed  as  if  the  renmant  who  feared  Him 
were  being  influenced  by  these  corrupt  practices,  hence  the 
warning.  "Therefore  take  heed  to  your  spirit,  and  let  none 
deal  treacherously  against  the  wife  of  his  youth." 

4.  THE  ANNOUNCEMENT  OF  THE  MESSENGER  AND  THE 
DAY  OF  THE  LORD 

CHAPTER  ni:l-6 

In  this  chapter  and  in  the  next  we  have  the  prophecies  of 
Malachi  as  to  the  Messiah  and  His  forerunner.  The  last 
verse  of  the  preceding  chapter  belongs  rightly  to  this  chapter. 


328       THE    PROPHET    MALACHI 

"Ye  have  wearied  the  Lord  with  yolir  words.  Yet  ye  say, 
Wherein  have  we  wearied  Him?  When  ye  say,  Every  one 
that  doeth  evil  is  good  in  the  sight  of  the  Lord,  and  He 
dehghteth  in  them;  or,  Where  is  the  God  of  judgment?"  It 
is  this  last  bold  question,  produced  by  their  arrogant  pride 
and  self-security  which  opens  the  way  for  the  prophetic 
message  in  this  chapter.  "Where  is  the  God  of  judgment?" 
The  answer  is,  "Behold,  I  will  send  my  messenger,  and  he 
shall  prepare  the  way  before  me;  and  the  Lord,  whom  ye 
seek,  shall  suddenly  come  to  his  temple,  even  the  messenger 
of  the  covenant,  whom  ye  delight  in;  behold,  he  shall  come, 
saith  the  Lord  of  hosts."  The  first  announcement  of  the 
messenger,  who  goes  before  the  Lord,  is  quoted  in  Matthew 
xi:10;  Mark  i:2;  Luke  i:76  and  vii:27.  Isaiah,  too,  had 
spoken  a  similar  prophecy  in  chapter  xl:3.  This  prophecy 
was  fulfilled  in  the  person  of  John  the  Baptist,  as  the  herald 
of  His  first  coming;  still  this  prophecy  considered  in  the 
light  of  the  prophecy  in  the  next  chapter,  concerning  the 
coming  of  Elijah,  remains  yet  to  be  fully  accomplished. 
John  the  Baptist  was  not  Elijah;  Elijah  is  still  to  come  and 
do  his  work  preceding  the  coming  of  the  Lord.  The  mes- 
senger is  followed  by  the  Lord,  the  messenger,  or  Angel 
(the  meaning  of  the  Hebrew  word)  of  the  Covenant.  The 
word  Lord  is  here  the  word  Adon  with  the  article,  always 
used  of  God.  It  is  the  Lord  God  who  comes,  and  His  oflBcial 
title  is  "The  Angel  of  the  Covenant."  Many  expositors 
have  blundered  here  in  that  they  imagined  the  word  covenant 
means  the  new  covenant  of  which  the  Lord  Jesus  is  the 
Mediator  (Heb.  ix:15).  But  it  is  not  the  truth.  The  Mes- 
senger of  the  Covenant  is  the  same  "Angel  of  the  Lord"  who 
appeared  frequently  in  Israel's  past  history,  and  generally 
in  the  form  of  a  human  being.  The  Angel  of  the  Lord  is  the 
Son  of  God  in  His  preincaJ-nation  manifestations,  and  He  is 
announced  here  as  the  Angel  of  the  Covenant.  The  nation 
believed  in  His  coming,  and  in  the  question  "Where  is  the 
God  of  judgment?"  they  had  asked  for  Him.  That  there  was 
a  partial  fulfillment  of  this  prophecy  when  our  Lord,  the 
Messiah  of  Israel,  came  unexpectedly  in  the  temple,  must 


THE    PROPHET    MALACHI  329 

not  be  overlooked,  but  that  it  was  the  fulfillment  of  these 
words  is  not  true.  It  will  be  accomplished  in  the  day  of  His 
Return,  preceded  by  another  messenger.  Their  question 
"WTiere  is  the  God  of  judgment?"  will  then  be  fully  ans- 
wered, and  what  it  will  be  we  read  in  the  next  two  verses 
(verses  2  and  3).  He  will  purge  the  nation  of  the  dross, 
beginning  with  the  sons  of  Levi.  It  is  the  same  as  in  Zech- 
ariah  xiii:9.  John  the  Baptist  announced  the  same  also, 
and  when  he  gave  his  inspired  testimony  of  the  purging  of 
the  threshing  floor  and  the  burning  of  the  chaff  with  un- 
quenchable fire  (Matt.  iii:12)  he  referred  not  to  the  first 
coming  of  Christ,  but  to  His  second  coming. 

As  the  result  of  this  judgment  in  store  for  the  nation, 
when  the  sorcerers,  the  adulterers,  the  false  swearers  and  the 
oppressors  will  be  dealt  with,  we  read  in  the  fourth  verse 
"Then  shall  the  offering  of  Judah  and  Jerusalem  be  pleasant 
unto  the  Lord,  as  in  the  days  of  old,  and  as  in  former  years." 

5.  REBUKE  FOR  DEFRAUDING  THE  LORD 
CHAPTER  111:7-15 

Another  rebuke  is  administered.  They  were  alway  a  stiff- 
necked  people,  never  obedient  to  His  ordinances.  His 
gracious  call  to  return  unto  Him,  and  the  promise  that  He 
will  return  unto  them  is  answered  by  "Wherein  shall  we 
return?"  They  had  robbed  God  of  what  was  His  right. 
The  tithes  and  offerings  which  He  demanded  in  the  law  cov- 
enant had  been  withheld.  On  account  of  it  the  blessing  was 
lacking  and  curse  was  upon  the  nation.  Then  follows  a 
command  to  bring  all  the  tithes  into  the  storehouse,  the 
challenge  to  prove  Him,  the  assurance  of  abundant  blessing. 
It  is  strange  that  even  those  who  have  a  good  knowledge  of 
the  truth,  the  dispensations  and  the  heavenly  position  of  a 
Christian,  should  fall  back  upon  this  verse  and  claim  that 
it  is  binding  and  should  be  practised  among  believers.  For 
a  system  like  Seventh  Day  Adventism,  a  system  which  has 
perverted  the  Gospel  of  Grace,  which  denies  God's  oath- 
bound  covenants  with  Israel,  which  claims  to  be  the  true 
Israel,  the  system  to  which  applies  the  term  "the  synagogue 


330       THE    PROPHET    MALACHI 

of  Satan,  who  say  that  they  are  Jews  and  are  not;"  for  such 
a  cult  to  make  this  command  a  binding  law  is  not  surprising. 
But  well  taught  believers  should  never  look  upon  this  passage 
as  in  any  w^ay  in  force  today.  True  Christian  giving,  like 
everything  else  in  the  life  and  service  of  a  true  believer, 
must  be  done,  not  by  law  but  through  grace,  imder  the 
direction  of  the  Holy  Spirit.  Nowhere  in  the  New  Testament 
is  there  anything  said  about  tithing.  A  believer  must  be  a 
cheerful  giver,  giving  as  the  Lord  has  prospered  him,  com- 
municating to  others,  doing  good,  remembering  the  poor, 
ministering  in  temporal  things  to  those  who  minister  in 
spiritual  things;  but  all  this  giving  must  be  under  the  direc- 
tion of  the  Spirit  of  God. 

The  day  will  come  when  His  earthly  people  will  minister 
to  the  wants  of  the  Lord's  house  (a  Jewish  term),  so  that 
there  will  be  an  abundant  supply  for  sacrifices.  That  will 
be  in  the  future  day  of  their  restoration,  when  the  devourer 
will  be  rebuked  (verse  11).  It  is  at  that  time,  when  the 
millennium  has  come,  that  all  nations  will  call  them  blessed, 
when  they  shall  be  a  delightsome  land  (Isa.  Ixii  :4) .  This  has 
never  been  since  it  was  written  by  the  pen  of  Malachi. 

6.  THE  REMNANT  AND  THE  CONCLUDING  PROPHECY 
CHAPTER  III:16-IV:6 

In  the  midst  of  all  these  moral  conditions,  the  apostasy 
of  the  masses,  we  find  a  pleasing  picture  of  a  godly  portion, 
whom  the  Lord  mentions  in  a  special  manner.  There  were 
those  who  feared  the  Lord.  They  had  no  sympathy  with 
the  wicked  practices  of  their  brethren;  they  did  not  share 
the  contempt  and  unbelief  manifested  by  the  rank  and  file 
of  the  people.  They  were  drawn  together  by  the  Spirit  of 
God;  they  had  fellowship  one  with  another.  They  came 
together  to  think  upon  His  Name,  to  honor  Him,  to  read 
His  Word,  to  call  unto  the  Lord.  And  the  Lord  heard;  He 
was  pleased  with  them,  and  Re  is  represented  as  recording 
their  names  in  the  Book  of  Remembrance,  the  bookkeeping 
in  glory  (Psa.  lvi:8).  He  has  a  special  promise  for  such. 
"And  thev  shall  be  mine,  saith  the  Lord  of  hosts,  in  that 


THE    PROPHET    MALACHI  331 

day  when  I  make  up  my  jewels;  and  I  will  spare  them,  as  a 
man  spareth  his  own  son  that  serveth  him." 

Such  a  remnant  of  godly  ones  was  in  existence  in  Malachi's 
day,  and  when  they  passed  away  others  took  their  places. 
The  Lord  preserved  such  a  godly  seed  in  every  generation 
throughout  the  four  hundred  silent  years.  And  when  that 
silence  was  broken,  by  the  Angel's  message  to  the  minister- 
ing priest  Zechariah,  we  see  such  a  remnant  on  the  threshold 
of  the  New  Testament.  Good  old  Anna  and  Simeon,  the 
shepherds  and  others  belonged  to  this  waiting.  God-fearing 
remnant.  And  so  it  will  be  before  His  second  coming.  A 
similar  remnant  will  then  be  on  earth  awaiting  His  glorious 
return. 

It  is  so  in  Christendom.  Departure  from  the  faith  soon 
manifested  itself  in  the  professing  church.  Decline  followed 
decline,  till  the  awful  Romish  apostasy  was  consummated. 
But  in  every  generation  the  Lord  kept  a  people  separated 
unto  Himself.  The  Reformation  came,  followed  by  revivals 
and  recovery  of  Truth.  But  the  Spirit  of  God  does  not  pre- 
dict that  this  age  ends  in  universal  acceptance  of  the  Truth 
and  imiversal  righteousness  and  peace,  but  He  predicts  a 
universal  apostasy.  But  even  then  He  has  a  remnant  true 
to  Him.  That  remnant  is  seen  prophetically  in  the  Church 
message  to  Philadelphia  (Rev.  iii). 

In  the  fourth  chapter  is  the  final  message  of  the  Old  Tes- 
tament Prophetic  Word.  The  Day,  that  coming  Day  of  the 
Lord,  so  often  mentioned  in  every  portion  of  the  Old  Testa- 
ment, is  once  more  brought  before  us.  It  is  the  day  of  fire, 
the  day  of  reckoning  with  the  wicked,  who  will  be  consumed 
like  stubble.  But  that  day  brings  not  only  the  fire  of  judg- 
ment, the  winding  up  of  "Man's  Day,"  the  dethronement 
of  evil,  but  it  will  be  the  day  of  the  simrise.  "The  Sun  of 
Righteousness  shall  arise  with  healing  in  His  wings."  The 
Sun  of  Righteousness  is  the  Lord  Jesus  Christ.  It  is  the 
beautiful  symbol  of  His  personal,  visible  and  glorious  com- 
ing to  usher  in  that  day,  which  will  last  for  a  thousand  years, 
in  which  He  will  rule  in  power  and  glory.  The  Old  Testa- 
ment knows  nothing  of  His  coming  as  the  Morning  Star. 


332       THE    PROPHET    MALACHI 

That  coming  is  exclusively  revealed  in  the  New  Testament 
in  relation  with  the  Church.  The  Morning  Star  precedes 
the  Sunrise.  Even  so,  before  that  day  comes,  before  the 
great  tribulation,  with  wrath  poured  out.  He  comes  for  His 
saints  as  the  Morning  Star.  The  Church  does  not  wait  for 
the  rising  of  the  Sun,  but  for  the  rising  of  the  Morning  Star. 
While  the  world  sleeps,  and  the  world-church  dreams  its  idle 
dreams,  true  believers  look  for  the  Morning  Star.  Some  day 
we  shall  see  that  glorious  IMorning  Star,  when  suddenly  He 
descends  with  that  long  promised  shout. 

"VSTien  the  Sun  of  Righteousness  arises,  He  will  bring  heal- 
ing and  blessing.  His  waiting  earthly  people,  the  remnant, 
will  be  filled  with  joy  and  gambol  as  calves,  while  the  wicked 
will  be  trodden  under  foot. 

The  whole  chapter  is  a  future  prophecy.  While  there  has 
been  a  partial  fulfillment  of  the  first  verse  of  the  third  chap- 
ter, everything  in  this  concluding  chapter  awaits  its  fulfill- 
ment. Elijah  the  prophet  is  announced.  John  the  Baptist 
came  in  the  Spirit  and  power  of  Elijah,  but  he  was  not  the 
Elijah  promised  here.  If  ye  will  receive  it,  said  our  Lord, 
this  is  Elijah  who  should  come.  It  was  a  testimony  to  faith 
and  not  the  fulfillment  of  Malachi's  prophecy.  If  the  Jews 
had  accepted  Christ,  John  would  have  been  Elijah.  Our 
Lord  bears  witness  to  this.  "Elias  truly  shall  come  first 
and  restore  all  things.  But  I  say  unto  you,  That  Elias  is 
come  already,  and  they  knew  him  not,  but  have  done  unto 
him  whatsoever  they  listed.  Likewise  shall  also  the  Son  of 
man  suffer  of  them."  When  the  age  closes  another  one  will 
appear,  the  Elijah  announced  by  Malachi,  who  does  his 
work  of  restoration  before  the  coming  of  the  great  and  dread- 
ful day  of  the  Lord.  His  work  will  be  carried  on  among  the 
people  Israel.  Deceivers  and  impostors  have  occasionally 
arisen  who  claimed  to  be  this  Elijah;  the  most  prominent  in 
recent  years  is  the  Dowieite  delusion  of  Zion  City.  Such 
is  the  havoc  produced  by  not  dividing  the  Word  of  Truth 
rightly. 

The  close  of  the  Old  Testament  Prophetic  Word  is  ma- 
jestically solemn.    In  the  beginning  of  the  Old  Testament 


THE   PROPHET    MALACHI  333 

stands  written  the  sin  and  the  curse  which  came  upon  the 
race  through  the  fall  of  man.  The  final  testimony  in  Malachi 
speaks  of  Him  who  comes  to  take  the  curse  upon  Himself, 
the  promised  Christ;  who  comes  to  deal  with  the  wicked, 
who  comes  to  bless  and  to  remove  that  curse.  The  New 
Testament  which  follows  tells  us  of  Him  and  of  His  match- 
less work,  the  fullness  of  redemption  and  the  all-sufficiency 
of  Grace.  And  the  final  New  Testament  book  shows  the 
consummation,  the  coming  judgments,  the  righteous  judg- 
ments of  the  Lord,  and  the  fulfillment  of  all  "which  was 
spoken  by  His  holy  prophets;"  ending  with  the  great  words, 
"Surely  I  come  quickly!  Amen.  Even  so,  come,  Lord 
Jesus!" 

Finis 


Date  Due 


